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1-1 - || -III II
lIIl-...- I
DODERLEIN'S
HAND-BOOK
of
LATIN
O NY ME S.
TRANSLATED FROM THE GERMAN,

BY THE
REV. H. H. ARNOLD, B.A.

-
6.
LONDON :
PRINTED FOR. J. G. F. & J. RIVINGTON,

sT. PAULs CHURCH YARD,
AND WATERLoo PLACE, PALL MALL
1841.
Lo ND ON :
GILBERT & RiviNGTON, PRINTERs,

ST. JoHN's squaRE.
THE
AUTHOR'S PR E FA C E.
THE wish has been expressed to me from different quar

ters, and particularly by several respectable schoolmasters, to
see the essential results of my larger work on Latin Syn
onymes and Etymologies, compressed into a Hand-book.

Although within the twelve years since I began to work at
the long-neglected study of Latin Synonymes, the market
has been almost glutted with works of the same sort, in the
form of hand-books, by Habicht, Ramshorn, Jentzen, and
Schmalfeld, I have not, on that account, the least hesitation
in complying with the wish expressed to me, by publishing

the present Abridgment; for, in asserting that my method
and the arrangement of my materials are totally distinct
from what have been adopted by those deserving authors, I
trust that I am neither extolling myself, nor under-rating
them. The Abridgment which I here submit to the Public

contains, I hope, all that is essential in my larger work;to
effect which object I have omitted certain things of less direct
importance; namely,
First-All etymological deductions. Not wishing, how
ever, entirely to renounce my principle of associating the
etymology with the synonyme, I have inserted it between
parentheses, whenever it was not either so obvious as to make
the insertion unnecessary, or so far-fetched as to make the

etymology doubtful. Many instances of this sort will and
must, especially to him who is not conversant with etymo
logical researches, appear singularly uncouth; but it would
A 2
iv
THE AUTHORs PREFACE.
have led me to far too refer, in every instance, to the principles

established in the Treatise on the Formation of Latin Words,
which I have subjoined to my larger work as a Supplement.

I must, therefore, entreat those readers and critics into whose
hands my Treatise has not fallen, to ignore (if I may use a

law term) the words included between parentheses, or to sus
pend their verdict concerning them.
Secondly,I have omitted all parallel passages, and such
as have an affinity with each other, without possessing any
stringent force as proofs. On the other hand, I have given at
length those passages in the classics in which the ancients, in

the course of speech, and not by means of grammatical re
flections, have introduced synonymes in contrast with each
other, and thus taught their differences; and where such
passages were wanting, I have frequently brought into juxta
position several passages from one and the same author, in
which he seems to have indicated some peculiar force in a
particular expression.
Thirdly,I have omitted all critical and exegetical discus
sions. The more scientific form of my larger work not only
afforded me the opportunity, but imposed the obligation of
entering upon such discussions; but in the present Abridg
ment I have thought it best, except in a very few cases, to
omit them altogether.
Fourthly,I have omitted all detail in the treatment of the
Greek synonymes. Nevertheless, I have thought it of essen
tial importance to search for the nearest corresponding ex
pressions, both in the Greek and German languages, and place
them by the side of the Latin synonyme; and at the same
time to ascertain, and make intuitive, as it were, the precise
meaning and extent of the Latin expression, by the intro
duction of such words as are strictly in opposition to it.
Fifthly,I have omitted the views of other writers on
synonymes. In my larger work I introduced, often only
as literary curiosities, distinctions derived from the Latin

grammarians, Varro, Cicero, Agraetius, Pseudo-fronto, and
Pseudo-palaemon; and I also quoted, whether agreeing with

or differing from me, the modern writers on synonymes,
Popma, Hill, Dumesnil, Smitson, Habicht, Ramshorn, Jen
tzen, and others. Instead of which I must here content
myself with merely referring to such quotations as are con

tained in my larger work; and have therefore added, at the
end of each article, the volume and page of that work in
which these quotations are to be found.
Sixthly,I have omitted such synonymes as are of very
rare occurrence, and distinguished from each other by a very
slight difference. In my larger work I have treated as syno
nymes many expressions, ra sipmuva, that occur but once,
and whose differences, on that very account, cannot be de
duced from the general usage of the language, but can merely
be guessed at from etymology and other sources. Such ex
pressions are of no importance with reference to the object of
this Hand-book. The same may be said of many synonymes
which can be distinguished, as it were, only by a microscope.
Such synonymes are found throughout my larger work in
great numbers, and have drawn upon me the reproach of
hair-splitting. The fact I must acknowledge, but cannot
admit it to be a reproach; for surely it is the proper vocation
of a scientific writer on synonymes, not so much to distin
guish words that merely resemble each other in meaning, as

those that are apparently equivalent. The greater their appa
rent equivalence, the more difficult is it to grasp their essen
tial difference, and the more indispensable the aid of a guide
to synonymes. If, therefore, it be admitted, that words iden
tical in meaning do not exist, and that it is morally impossible,
if I may use the expression, that they should exist, the only
questions are, whether, in such cases, it is worth while to
search out their differences, and whether it is possible to find
vi
them out. Science will answer the first question, without

hesitation, in the affirmative; and with respect to the second,
there can at least be no presumption in making the attempt.
A distinction is soon obtained when several words are con
trasted with the word under consideration; and if these con
trasted words are also synonymous with each other, it must
follow, that the affinity of the several words in meaning is

so close, as to permit their interchange, as synonymes, under
all circumstances. Their differences are altogether unim
portant with reference to speaking and writing, but highly
important as far as the intimate and more refined knowledge
of the language itself is concerned. It is on this account
that hair-splitting is allowable. Can there be a doubt that a
distinction will be slight in proportion as it has its origin in
the individual feelings of those by whom a language is used?
Such distinctions in synonymes are, consequently, most felt
in ones native language; it is only necessary that the feelings
in which they have their origin should not be vague and
unformed. In the introduction to the fourth part of my work

I have evinced, I hope, sufficient liberality and tolerance with
regard to the obligation of conforming to these hair-breadth
distinctions, and selecting one's expressions accordingly. So

much in justification of those reprobated hair-splittings;
those discoveries of atoms, or, as my deceased friend Bremi
expressed it, keen discernment of atoms, which in my larger

work, more devoted to science than to instruction, found their
proper place; but in the present Hand-book, intended for the

use of schools, especially in the art of writing Latin, my
predilection for such nice distinctions would be sadly out of
place. Distinctions of that sort I have, therefore, for the
most part omitted, but not with the intention of silently re
tracting them.
I here submit a few observations to the notice of school
masters. For the purposes of instruction, synonymes may be
vii
divided into three classes; the first embraces those which the
scholar cannot too quickly learn to distinguish, because their

affinity is merely apparent, arising from their being translated
by the same word in the mother-tongue; for instance, liberi
and infantes; animal and bestia; haerere and pendere; sumere
and adimere; hostis and inimicus. The interchange of such

synonymes may be counted a blunder of the same sort as
that which is called a solecism. To the second class belong

those synonymes which may be distinguished from each other
with ease and certainty, but which are, at the same time, so
nearly related in meaning, that the ancients themselves use
them, without hesitation, as interchangeable; for instance,
lascivus and petulans; parere and obedire; ater and niger;
incipere and inchoare; mederi and sanare; vacuus and inanis;
spernere and contemnere; tranquillus and quietus. As long as
the scholar has to contend with the elements of grammar, the

teacher may leave him in the erroneous opinion, that these
expressions have exactly the same meaning; but, when fur
ther advanced, he must be taught to distinguish them, partly
in order to accustom him to that propriety of expression,
which is necessary in writing Latin; partly, without reference
to composition, as a very useful mental exercise. In the
third class I rank those words whose differences are not to be
ascertained without trouble, and cannot be deduced with full
evidence from the old authors, and which, probably, were but
dimly discerned even by the ancients themselves; for instance,
lira and sulcus; remus and tonsa; paene and prope; etiam and
quoque; recordari and reminisci; laevus and sinister; velox
and pernia'; vesanus and vecors; fatigatus and fessus; collis
and clivus. Such distinctions are of little or no consequence

in composition, except when it is necessary to use synony
mous terms in express opposition to each other; for instance,
mare and lacus, in opp. to amnis and fluvius; metus and spes,
in opp. to timor and fiducia : when such occasions occur, the
viii
richness of a language in synonymes is available. A more

scrupulous exactness in this respect would appear to me
arrant pedantry, and necessarily obstruct the free movement
of the mind in writing. As a teacher, I should wish that the
synonymes of the first sort should be distinguished by boys
in the elementary classes; those of the second, I would intro
duce into the higher classes, and teach the scholar, when about
fourteen, to observe their differences in the choice of expres
sions in composition; I would also explain them in the inter
pretation of an author, but with moderation, as a spur to
thinking, not as a clog in reading. Those of the third class
I would never introduce, except in explaining such passages
as render their introduction unavoidable; for instance, when
an author combines flumina et amnes, I would explain their

difference, to defend him from the suspicion of tautology.
I have consulted convenience of reference in interweaving
the alphabetical index with the context. By this means any

one can find at once. the word of which he is in search, which
a separate index would render impossible.

These arrangements, combined with an almost studied
precision of expression, have enabled me to reduce the six
volumes of my larger work on Synonymes, (which fills, in
cluding the Supplement, more than one hundred and forty
three sheets,) to this Abridgment, of about fifteen. The
etymological part of my researches I reserve for a separate
volume, of about the same size as the present, which will
make its appearance as an Etymological Hand-book of the
Latin language.
May the present publication, and that which I announce,

meet with the same favourable and indulgent reception that
has fallen to the share of my larger work with all its defects.
Erlangen, December, 1839.
OCTOBER, 1841.
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H A N D - B O O K.
OF
LAT IN
S YN ONY ME S.
A.
ABDERE, see Celare.
ABEssE; DEEsse; DEFICERE. 1. Abesse denotes ab

sence as a local relation, to be away from a place; but deesse
denotes an absence by which a thing is rendered incomplete,
and means to fail, to be wanting, in opp. to esse and
superesse. Cic. Brut. 80. Calidio hoc unum, si nihil utilitatis
habebat, abfuit, si opus erat, defuit. 2. Deesse denotes a
finished, deficere a commencing state. Cic. Verr. i. 11. Ve

rerer ne oratio deesset, ne vox viresque deficerent. (v. 339.)
ABNUERE, see Negare.
ABoLERE (aroAgal) means to annul, and by possibility to

remove from the universe and cast into oblivion; but delere
(8vo)oat, or 8nMstv) to destroy, bring to nought, and make

useless.
ABOMINARI; ExseCRAR1; DETESTAR1. Abominari means
to recoil from, as of evil omen; and to avert a threatening

evil by a ceremony, in opp. to omen accipere; ecsecrari means
to curse, when one would exclude a guilty person from human
society as devoted to the infernal gods, in opp. to blessing;
lastly, detestari (0&aaaaffa) means to curse, when one wishes
to deprecate evil by an appeal to the gods against a person or
thing, in opp. to praying in behalf of.
-
ABS CONDERE-ACC.I.D.E.R.E.
ABscox DERE, see Celare.

ABsolve, RE, see Finire.
ABSTINENTIA, see Modus.
ABUNDARE : RED UN DARE. Abundare denotes plenteous
mess in a good sense, as the symbol of full measure and afflu

ence, like Taptain at ; redundare is used in a bad sense, as a
symbol of over-abundance and luxury, like Treptage6eiv. That

which is abundans is ready for exigencies; that which is
redundans is altogether superfluous and needless.
ABUNDE, see Satis.
AC, see Et.
ACCENDERE ; INCENDERE : INFLAMMARE ; CoMBU
RERE ; CREMARE. Accendere, incendere, and inflammare,
mean to set on fire: accendere, from without, and at a single
point, like dvtrav; incendere, from within, like vatstv;

inflammare, to set on fire, either from without or from within,
but with bright flames, like avap\oytev; comburere and cre

mare mean to burn up, or consume by fire; comburere, with
a glowing heat, as the causative of ardere, like karakatstv;
cremare, with bright flames, as the causative of flagrare, like

Turpval. Hence, mortui cremantur on a bright blazing
funeral pile; vivi comburuntur, Cic. Fam. x. 32. Verr. i.
33 and 38, in order to make the torture of that mode of
dying felt the more. (iv. 250.)

AccEPTUs, see Gratus.
ACCIDERE; EvKNIRE; CoNTINGERE ; OBVENIRE; OB
TINGERE.
Accidere and evenire denote both favourable and
unfavourable occurrences; but the accidentia, unexpected,

overtaking us by surprise; the evenientia, expected, foreseen;
contingere, obvenire, obtingere, are generally confined to
fortunate occurrences.
The accidentia are fortuitous, the
evenientia result from foregoing acts or circumstances; the
contingentia are the favours of Fortune; the obtingentia and

obvenientia, the gifts of lot. Cic. Fam. vi. 21. Timebam,
ACCI PEREACERV Us.
me evenirent, quae acciderunt: the word evenirent has a refer

ence to his foresight, the word acciderunt designates the actual
out of possible occurrences.
See also Tac. H. iv. 19. and
Sen. Ep. 119. Scies plura mala contingere nobis quam acci
dere. (v. 339.)
AccIPERE, see Sumere.
ACCIRE, see Arcessere.
ACCUSARE, see Arguere.
ACER; VEHEMENs. Acer (dr) denotes eagerness in a

good sense, as fire and energy, in opp. to frigidus, like gc;
but vehemens (xusvoc) in a bad sense, as heat and passion,
in opp. to lenis; Cic. Or. ii. 49.53. like a popc. (iv. 450.)
ACERBUs ; AMARUs. Acerbus (from kppu) means a
biting bitterness, in opp. to mitis, like 0850; anarus, a mau
seous bitterness, in opp. to dulcis, like Tikpc. Quintil. xi.
3. 169. Cic. Rep. iii. 8. Plin. H. N. xxvii. 9. Sen. Ir, i.4.
(vi. 4.)
ACER v Us; CoNGERIEs; STRUEs; CUMULUs. 1. Acervus
and congeries mean heaps of homogeneous things collected

and piled up in layers; acervus, with arrangement, and mostly
in a conical shape, but congeries, negligently, and altogether

without regard to shape; strues denotes that something new
is produced, and a determinate form given, serving a particu
lar purpose; like 6nudiv. Curt. viii. 7. 11. Passim acervos
struesque accendebant; meaning by acervos and strues, piles
of wood. 2. Cumulus (from dru) means strictly, not the
heap itself, but the top, by which the heap is completed as a
whole, like the key-stone, by which anything first reaches its
proper and complete height, almost like kopurp; and it has

this meaning particularly in cumulare, which is like kopu poin'.
Compare Liv. xxii. 59. Superstantes cumulis caesorum cor

porum, with Cannenses campos acervi Romanorum corporum
tegunt : and xxiii. 5. Molibus ex humanorum corporum
strue faciendis, (ii. 118.)

B 2.
4.
AC HIVI-ACTOR.
ACHIv1; ACHAE1; ACHAIUs; AcHAICUs; TRotus; TRo

ICUs. 1. Achivi are the Homeric Greeks, or 'Axalo; Achael
are either the inhabitants of Achaia, or, in the poets, the
whole Greeks, as contemporaries of the Romans. Cic. Divin.

i. 16. Cum Achivi coepissent inter se strepere. Compare this
with Caecil. 20. Quod cum sibi Achaei patronum adoptarant.
2. Achaius is the adj. of Achivus. Hor. Od. i. 15.37. Virg.

AEn. ii. 462; but Achaicus is the adj. of Achaeus. Cic. Att.
i. 13. 3. Troius is the occasional adj. of the old heroic and
Homeric Troja; Troicus, the usual adj. of the country Troas,
without reference to the Trojan war. (v. 306.)
ACI Es; ACUMEN; CACUMEN; MUCRo; CUs PIs. 1. Acies
is the sharpness of a line adapted for cutting; acumen, of a
tip or point adapted for sticking. Figuratively, the acies

mentis is shown in the keen sifting of what is confused, in
clear perception; the acumen mentis is the fathoming of that
which is deeply hidden, in subtle discovery. 2. Acumen and
cacumen mean a natural head or top; acumen, of a cone, beak,
and so forth; cacumen, particularly that of a mountain: mucro
and cuspis mean an artificial head, for the purpose of piercing
and wounding; mucro, that of a sword, dagger, and so forth;
cuspis, that of a spear, arrow, &c., like aixu. (vi. 5.)
ACIEs, see Pugna.
ACTA, see Ripa.
ActoR ; CoMoEDUs; LUDIo; HISTRIo. The generic

term actor, and the specific terms comaedus and tragaedus, de
note the player, as a respectable artist; but ludio, ludius, the
player as a pantomimic artist, with the accessory notion of
commonness; lastly, histrio, sometimes the player, sometimes
the comic actor, but mostly with the accessory notion of
buffoonery and boasting. Cic. Sext. 54. Ipse ille maxime
ludius, non solum spectator, sed actor et acroama. Ros.
Com. 10. Nemo ex pessimo histrione bonum comoedum fieri
posse existimaret. Ep. ad Qu. Fr. i.a. E. Hortor ut tanquam
A CUMEN-ADVERSARIUS.
poetae boni et actores industrii solent, in extrema parte dili

gentissimus sis. Suet. Aug. 74. (v. 334.)
ACUMEN, see Acies.
ADAMARE, see Amare.
ADEssE ; INTEREssE ; PRAESENTEM EssB.
l. Adesse
means to be near a person or thing; but interesse, to assist in

a transaction.
Cic. Verr. i. 40. Crimina ea, quae notiora
sunt his qui adsunt, quam nobis . . . . De illo nihil dixit, in

quo interfuit. 2. Adesse denotes generally the presence in a
circle to which we belong; praesentem esse, absolute, audible
and visible presence. When an expected guest is within our
walls, adest ; he, who is in the same room with us, prsens
est.
(v. 337.)
ADHUC ; HACTENUs; HUCUsquE. Adhuc refers to time,
up to this moment; hactenus and hucusque have a local refer

ence, up to this place, or this point.
ADIGERE, see Cogere.
ADIMERE, see Demere.
ADIPIsC1, see Invenire.
ADMIRARI, see Vereri.
ADMoDUM, see Perquam.
ADoleRE, see Accendere.
ADOLESCENs, see Puer.
ADoRARE, see Vereri.
ADsCENDERE, see Scandere. ADsoLERE, see Solere.
ADSPECTUs, ADSPICERE, see Widere.
ADULAR1, see Assentiri.
ADUNCUs, see Curvus.
ADvENA, see Externus.
ADVENTOR, see Hospes.
ADVERSARIUs; HosT1s; INIMICUs. 1. Adversarius is the
generic term for every opposer, in the field, in politics, in a

court of judicature, like divrarvnc. Hostis (from #x0a) is
the enemy in the field, and war, opp. to pacatus. Cic. Rep.
ii. 3. Sen. Q. N. vi. 7. like roXutoc; inimicus, an enemy
in heart, opp. to amicus, like #x0pc. Cic. Man. 10. Pom
peius saepius cum hoste conflixit, quam quisquam cuminimico
concertavit.
Phil. xi. 1. Verr. i. 15. Curt. vii. 10.
Liv. xxii.
39. Nescio an infestior hic adversarius, quam ille hostis ma

neat.
2. Hostilis and inimicus denote states of hatred become
ADVOCATUS-AEGER.
habitual qualities; infestus and infensus only as temporary

states; infestus (vaaraatc?) applies to a quiescent state of
aversion, like disaffected, unkind, and thus it is applied to
inanimate things that threaten hostility; infensus (from rvloc)

denotes a passionate state of mind, like enraged, and is there
fore applicable to persons only. Tac. Ann. xv. 28. Non
infensum, nedum hostili odio Corbulonis nomen habebatur.
Cic. Verr. iii. 21. Sall. Cat. 19. Sen. N. Q. iii. pr. Animus
luxuriae non adversus tantum, sed et infestus.
Liv. ii. 20.
Tarquinium infesto spiculo petit; Tarquinius infenso cessit

hosti. (iv. 393.)
ADvoc ATC's; CAUSIDICU's.
Advocatus means in the wri
ters of the silver age a counsel in relation to his services

and to his client, as his friend and assistant; causidicus, in
relation to his station and profession, often with the con
temptuous accessory notion of his being a hireling. (vi. 8.)

AEDEs, see Templum.
AEDIFICIUM ; DoMUs; AEDEs; FAMILIA.
1. AEdifcium
is the generic term for buildings of all sorts, like oikoumua;

domus, and a des, adium, mean a dwelling-house; domus, as
the residence and home of a family; ades (affo, althouaa), as
composed of several apartments, like Buot, 86%ara. Virg.
G. ii. 461. Ingentem foribus domus alta superbis mane salu
tantum totis vomit aedibus undam. (vi. 8.)
2. Domus denotes
a family in the patriarchal sense, as a separate society, of

which the individuals are mutually connected; familia, in a
political sense, as part of a gens, civitas, or populus. (v. 301.)
AEGER; GROTUs: MoRBIDUs; MoRBUs; VALETUDo;
INvALETUDo. 1. AEyer is the generic term for every sort of

illness and uneasiness, whether mental or physical; agrotus
and morbidus indicate bodily illness: egrotus is applied par
ticularly to men; morbidus, to brutes: the ayer feels himself
ill; the degrotus and morbidus actually are so. 2. Morbus and
valetudo denote an actual illness; morbus, objectively, that
AEGRE-AEQUU.S.
which attacks men; valetudo, subjectively, the state of the
sick, though this distinction was introduced by writers of

the silver age; invaletudo means only an indisposition. (iv.
172.)
AEGRE, see Vix.
AEGRITUDo, see Cura.
AEGROTUs, see AEger.

AEMULATIO, see Imitatio.
AEQUALIs, see AEquus.
AEQUOR, see Mare.
AEQUUs; PAR; AEQUAL1s; PARIL1s; CoMPAR: IMPAR;
DisPAR. I. Aquum (from sikexoc) is that of which the com
ponent parts are alike, in opp. to varius, Cic. Verr. v. 49; par
(from Tetow) is that which is alike to some other thing, and
composed of the same material with it, in opp. to superior
and inferior. Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166.
In aequo marte, is where the battle between two parties is
considered as a whole; in pari marte, is where the fortune of
one party is set against that of the other. 2. Par denotes
similarity with respect to greatness, power, and value, or
equality and proportion with regard to number, like toroc;
aequalis refers to interior qualities, like Suotoc. The par is
considered as in a state of activity, or, at least, as determined
and prepared to measure himself with his match in contest;
the equalis, in a state of rest, and claiming merely comparison
and equality as to rank. The paria are placed in opposition
to each, as rivals in the contest for pre-eminence; the equalia

are considered as related to each other, in consequence of
their common qualities and sympathies. Hence pariter means,
in the same degree, laa; aequaliter, in the same manner,
6aotoc, buc. Well. Pat. ii. 124. 3. Par denotes quite like,
parilis, nearly like, as a middle step between par and similis.
4. Par expresses equal to another; compar, mutually equal,
like finitini and confines, yyc and ovveyyc. 5. Impar
denotes inequality as to quantity, either arithmetically with
regard to number, or it involves a relative inferiority as to
strength; dispar refers to quality, without distinguishing on
which side of the comparison the advantage lies. (iv. 77.)
AEQU US-AGERE.
AEquus; PLANUs; CAMPUs. 1. AEquum (from sikeAoc)

denotes that which is flat, an horizontal flatness, in opposition
to that which rises or sinks, to superior, inferior, and acclivis.
Cic. Fam. iii. 8. Orat. iii. 6. Tac.Agr. 35. Hist. iv. 23; pla
num (from TAd) denotes evenness, in opp. to unevenness,
to montosus, sarosus. Cic. Part. 10. Quintil. v. 10, 37. 21.
Hence, figuratively, aquum denotes justice, as injustice may

be considered as beginning when one part is raised above
another; in the same way planum denotes clearness and dis
tinctness, where nothing rises to interrupt the view. 2.
AEquor and planities denote a flat surface with regard to its
form; campus, with regard to its position, as low-lands in opp.
to high-lands. (iv. 71.)
AEqt: Us ANIMUs, see Satis habere.
AER, see Anima.
AERARIUM ; Fiscus. AErarium is the public treasury;

fiscus, (from Tiffoc, Tuffdkvn) the imperial treasury. Tac.
Ann. vi. 2. Bona Sejani ablata aerario, ut in fiscum cogeren
tur; tanquam referret ! (vi. 10.)
AERUMNA, see Labor.
AESTIMARE, see Censere.
AESTUARE, see Calere.
AETERNUs, see Continuus.
AFFAR1, see Alloqui.
AFFATIM, see Satis.
AFFINIs, see Necessarius.
AFFIRMARE, see Dicere.
AGER, see Rus and Villa.
AGERE ; FACERE: GERERE; OPUs; FACTUM ; AGE.;
-
I NUNC ; DEGER.E. 1. Agere (yav) has an effect that exists

in time only, like to do; facere, an effect that exists in space
also, as to make. The acta are past as soon as the agens
ceases, and remain invisible in the memory; the facta cannot
properly be said to exist till the faciens ceases. Quintil. ii. 18.
The agens is generally supposed to be in a state of activity;

the faciens, in a state of productive activity. 2. Agere means
to do something for one's own interest; gerere (dystosty),
for the interest of another, to execute a commission.
Cic.
Verr. i. 38. Quae etiamsi voluntate Dolabellae fiebant, per
AGERE-ALA.
istum tamen omnia gerebantur. 3. Opus is the result of

facere, as the work, $pyov; factum is the result of agere, as
the transaction; res geste are deeds, Tod&etc.; acta are only
political enactments. Cic. Att. xiv. 17. Multa de facto ac de
re gesta; the former by the exertions of Amatius, the latter
by his own wise and spirited animadversions through Dola

bella.
4. Age, agedum, is an earnest exhortation, as On, on ''
I nunc is an ironical exhortation, as Go to ! 5. Agere means

to be active, and in the midst of business; degere, to live
somewhere in a state of rest, in voluntary or involuntary
inactivity. Tac. Ann. xv. 74. Deum honor principi non ante
habetur, quam agere inter homines desierit, compared with

iv. 54. Certus procul urbe degere. (v. 327.)
AGERE FERRE, see Vastare.
AGGER ; VALLUM. Agger (from $gaystow) is a single

line, like a dam; vallum (dAki) is a line which helps to enclose
a space. Agger may serve in a warfare as the outwork of a
fortification; vallum always belongs to a fortress, camp, or
entrenched place.
AGMEN, see Caterva.
AGRESTIs, see Rus.
Aio, see Dicere.
ALA; PENNA; PLUMA; PINNA. 1. Ala (from xo, ve

here) denotes the wing, as a joint, like Trpu; penna (T
reaffai), with reference to its feathers, like Trepv. Plaut.
Poen. iv. 2.48. Meae alae pennas non habent. 2. Penna de
notes the larger and harder feathers; pluma, the smaller and
softer feathers, which serve as a clothing to the body of the
bird, like TriAov. Sen. Ep. 42. Meministi, cum quendam
affirmares esse in tua potestate, dixisse me volaticum esse ac
levem, et te non pedem ejus tenere, sed pennam. Mentitus
sum; pluma tenebatur, quam remisit et fugit. Cic. N. D. ii.
47. 121. 3. Penna denotes the whole, consisting of quill and
feathers; pinna, the feather only, in opp. to the quill. (v. 204.)
C
10
ALACER-ALIMENTA.
ALACER, see Gaudere.

ALAPA; Col. APHUs. Alapa (Goth, lofa, the flat hand,)
-
denotes a blow with the flat hand on the face, as a gentle

punishment, like a slap on the cheek, or box on the ear;
colaphus (kAapoc), a blow on the head with the clenched fist,
betokening anger and rage, like a cuff, a thump. (vi. 14.)
ALBUs; CANDIDUs; ALBIDUs. 1. Albus (dApoc) denotes
white, as far as it is in general a negation of all colour, as
that which is colourless; candidus (from 8av00g), as being
itself a positive colour, and, as such, the purest and brightest,
near which all other colours have a shade of darkness and
duskiness, as a fine brilliant white. Album, opposed to ater,

approaches, like Xewkov, to yellowish; candidum, opposed to
niger, approaches, like a pyv, to bluish. Alba cutis is the
skin of the sick and dropsical; candida, that of the fair girl.
Figuratively, albor is the symbol of good fortune and joy;
candor, of purity of mind and innocence. 2. Albus denotes
white; albidus, only whitish. (iii. 193.)
ALERE; NUTRIRE; NUTRICARE. Alere (from &A69) de
notes nourishment, as conducive to development and growth;

nutrire and nutricare, only as it prolongs and secures exist
ence. Or, alimenta adjuvant, nutrimenta sustentant. Cic.
N.D. ii. 63. Nequealineque sustentari. Nutrire involves a
general notion; nutricare is usually applied more particularly
to brutes. (ii. 99.)
ALGERE, ALGIDUs, see Frigere.
ALIENIGENA, see Externus.
ALIMENTA; PENUs; CIBUs; EscA; EDULIA; CIBARE;

PASCERE. 1. Alimenta and penus are victuals in general,
meat and drink; alimenta, mostly with reference to the wants
of an individual; penus, to the wants of a whole family. Cibus
and esca denote food, in opposition to drink. Cic. Fin. i. 11.
and ii. 28. Cibus (from yet w, to chew), natural food, as a means
of nourishment; esca (from #84), the food that is artificially
ALIQUANDO-ALTUS.
11
prepared as a dish. Hence cibus denotes the food of brutes

also; but esca, only a bait, prepared as it were like a dish, and
set before them. Cic. N. D. ii. 47. Animalia cibum partim
dentibus capessunt: compare this with ii. 23. Dii nec escis
mec potionibus vescuntur. 2. Cibaria are the most general
and usual sorts of food; edulia are savoury and select sorts of
food. Suet. Tib. 46. Comites nunquam salario, cibariis tan
tum sustentavit; compare with Cal. 40. Pro eduliis certum
statumque exigebatur. 3. Cibare means to feed with one's
hand, as nurses, &c.; pascere (from tgagflat), only to give
out food, as a feeder or master.
Suet. Tib. 72. Draconem
manu sua cibaturus; compare with Vesp. 18. Sineret se ple

beculam pascere. (v. 192.)
ALIQUANDo, see Nonnunquam.
ALITEs, see Volucres.
ALLoqu: ; APPELLARE; AFFAR1.
Alloqui denotes ac
costing, as addressing the first word, a salutation, and so forth,

to a person with whom one is not unacquainted; appellare (from
an old Gothic substantive, spellan), when one wishes to draw
a person into conversation, and direct to him serious, or, at any
rate, not insignificant words; affari denotes accosting in a
pathetic manner, through peculiar friendliness or solemnity.
Cic. Cluent. 61. Quum memo recipere tecto, memo audire, nemo
alloqui, nemo respicere vellet: compare with Phil. xiii. 2.
Salutabunt benigne, comiter appellabunt unumquemque nos
trum; and Brut. 3. Salutatio libri, quo me hic affatus quasi
jacentem excitavit. (v. 107.)
ALs Us, see Frigere.
ALTERCATIO, see Disceptatio.
ALTUs; EDITUs; PRocKRUs; ARDUUs; CELSUs; Ex
CELs Us; SUBLIMIs. 1. Altus denotes, as a general expres

sion, height or depth, as mathematical dimensions, in opp. to
length and breadth, and, consequently, height, in opp. to

humilis, Cic. Tusc. v. 13. 24. Orat. 57. N. D. ii. 47, like
C 2
12
AMANS-AMBULARE.
#!nXc: editus denotes height, in opp. to planus, Tac. Ann.

xv. 38: lastly, procerus denotes height or length, in reference
to growth. The altitudo has no bulk and no boundary; the
editum has the bulk of a hill; the proceritas has the bulk of
a tree, or of the human figure, and so forth. 2. Altus, editus,
and procerus, denote height merely in relation to space;

arduus means height, which is at the same time steep and
inaccessible; thence, figuratively, difficult, impossible; cel
sus, height, that thrusts itself out, and stretches upwards;
thence, figuratively, proud; excelsus and pracelsus, what
overtops something that is itself high, hence pre-eminent;
sublimis, what is on high without touching the ground, soar
ing in the air, like usropoc; thence, figuratively, grand,
of an elevated nature.
(ii. 99.)
AMANs, AMATOR, see Amicus.

AMARE, see Diligere.
AMBIGUUs, see Dubius.
AMBIRE; CIRCUMIRE. Circumire denotes motion in any
circular form, but on the boundaries of a
space, so as to go
round it; ambire denotes going hither and thither in zig-zag,

or going about. Plin. Ep. ii. 9. Ambio domos, stationesque
circumeo: and Cic. Att. xiv. 21. Antonium circumire vetera
mos, ut acta Caesaris sancirent; that is, He made in his can
vassing the round, from first to last;stronger than ambire,

which would only express his canvassing, and addressing the
veterans in general.
AMBo, see Utergue.
AMBULARE; SPATIARI; DEAMBULARE; INAMBULARE;
OBAMBULARE. I. Ambulare (from ambire) denotes taking a

walk as a leisurely motion, like going up and down, in opp.
both to stare and cubare, and also to currere and salire; Plaut.
Bacch. iv. 8, 56. Plin. Ep. ix. 36. Cic. Fat. 5. Fin. v. 17.
Sen. Ep. 113. Gell. ii. 9. Sen. Ir. ii. 35. Plin. H. N. x. 38:
spatiari denotes motion in open space, as to walk out, in opp.
13
AMENS-AMICTUS.
to the confinement which a room imposes. 2. Deambulare

denotes going up and down till one is tired; inambulare,
within a bounded space; obambulare, to a fixed point, or with
a person walking with us. (iii. 48.)
AMENs; DEMENs; INSANUs; VESANUs; ExcoRs; WE
CoRs; FURoR ; DELIRIUM ; RABIEs; CERRITUs; LYM
PHATUs. 1. Amentia shows itself negatively and passively;

dementia, positively and energetically. The amens is without
reason, and either acts not at all, or acts without reason, like
the idiot, ppov ; the demens, while he fancies that he is doing

right, acts in direct opposition to reason, like the madman,
rapppov. Hence, amens metu, terrore; demens scelere,
discordia, &c. 2. Insanus has a sense of privation; vesanus,
of perversion. The insanus in his passion oversteps the
measure and bounds of right, and gives one the impression of
a guilty person; the vesanus, in his delusion, wanders from
the right path, follows a false object, and gives one the
impression of an unfortunate person. 3. Ercors means of
weak understanding in general, without the ability of reflect
ing and examining, in opp. to cordatus; vecors means, of a
perverted understanding, without the ability of reflecting
calmly, from the mind being taken up with one fixed idea.
4. Furor (fervere) denotes mental irritation, ecstasy, as raging,
wavikc; delirium (Anosiv), a physical and childish remission
of the mental faculties; rabies (bagasty, paoc), a half
moral condition of a passionate insanity, as frantic, \baga.
The furibundus forgets the bounds of sense, the delirus bab
bles nonsense, the rabidus will bite and injure when he can.
5. Cerritus and lymphatus betoken frenzy, as a demoniacal
state, as possessed, cerritus or ceritus, by Ceres, lymphatus, by
the nymphs; they may also be considered as derived from
rpva, mucus marium, and from Aupoc, mucus, as symbols
of stupidity. (v. 89.)
AMICTUs, AMICULUM, see Vestis.
-
14
AMICUS-AM PLUS.
AMICU's: AMANs: AMATOR. Amicus involves the motion

of reciprocity, but means only a sincere and calm affection,
like p{\oc; amans and amator denote a more glowing affec
tion, but do not imply reciprocity; amans denotes this affec
tion as a temporary state; amator as an habitual feeling, like
paatic. Cic. Verr. v. 63. Alba tune antiquissimus non
solum amicus, verum etiam amator. Tusc. iv. 12. Inter ebri
ositatem et ebrietatem interest, aliudgue est amatorem esse,

aliud amantem. (iv. 102.)
AMICUs, see Socius.
AMITTERE; PERDERE ; JACTURA.
l. Amittere means,
to lose something, so that it ceases to be in our possession,
like &Toa Astv, opp. to retinere, Cic. Rep. v. 1. Sext. 47.

Suet. Tib. 15. Ter. Phorm. iii. 2, 22; perdere means, to lose
something, so that it is destroyed, and rendered useless, like
8toAgal, opp. to servare. Plaut. Rud. iv. 4, 120. Ter. Ad. ii.
2, 32. Sen. Contr. iii. 21.Tac. Ann. ii. 25. Perdita classe,
amissis armis. 2. Amissio is an involuntary, jactura, a volun

tary, loss, which a person undergoes, a sacrifice that is made
to avoid a greater loss, after the example of the master of a
ship, who throws the freight overboard, to save his ship and
his life. Plin. Ep. i. 12. Jacturam gravissimam feci, si jac
tura dicenda est tanti viri amissio. (iii. 289.)
AMITTERE, see Mittere.
AMNIs, see Fluvius.
AMOR, see Diligere.
AMPLECTI; CoMPLECTI.
Amplecti denotes embracing,
often with one arm only, as a sign of calm affection and pro
tection; complecti, clasping and surrounding with both arms,
as a sign of passionate love, or familiar confidence. Amplecti
means, figuratively, to lay hold of something, in opp. to
slighting and disdaining; complecti, to take fully in one's
grasp, in opp. to a half and superficial possession. (v. 281)

AM PLUs, see Magnus.
*
ANCEPS-ANIMA.
15
ANCEPs, see Dubius.

ANCILLA, see Servus.
ANGoR, see Cura.
ANGUIs, see Repere.
ANGUSTU's: ARCTUs; DENs Us; SP1ss Us. 1. Angustus
and arctus relate to space itself, and to the proximity of its

enclosing limits; densus and spissus, to things existing in
space, and to their proximity to one another. 2. The angus
tum (8.7% varc) is bounded only by lines, and forms mostly a
small oblong, opp. to latus, Cic. Att. iv. 29, like a revc; the
arctum (from arcere, spyo) is fenced in by lists, walls, or
mounds, and forms mostly a square or circle, and so forth,
close, in opp. to larus, Cic. Orat. 25, like a revorc. The clavus
angustus can therefore never be arctus. Mel. iii. 2, 8. Rhe
nus ad dextram primo angustus, et sui similis, post ingens
lacus Flevo dicitur . . . . fitgue iterum arctior, iterumque
fluvius emittitur; in which passage the banks of the Rhine
are considered only as lines, or as walls. 3. Densus (from
Bevc? or 6au 2) denotes objects only as pressed near to one
another, and without distinguishable gaps, in opp. to rarus,
like Bagic and 6auetc : spissus, as pressed close to one an
other, and without any spaces between, in opp. to solutus, loose,
like Trvkvc and avXvc. By densus is principally meant the
rich abundance of objects, which have necessarily not room
enough to receive, and keep them far asunder; by spissus, the
want of empty space, from all the spaces between objects
being filled up, owing to their being crowded together. (iv.
431.)
ANIMA; AER ; AURA; SPIRITUs; SUBLIME.
Anima
and aer denote air as an element, like amp, and anima (ve
plog), in opp. to terra, mare, ignis; but ar, a learned term
(ano, from astow P) in opp. to aether; aura and spiritus denote
air, when put in motion; aura (aipa, from dgal, or from
dipa), the gently waving and fanning air; spiritus, the gush
ing and boisterous air, which takes away the breath, like
Tveipia; lastly, sublime (from sublevare?), the air that hovers
*
16
ANIMA-ANIMAL.
over us, simply in a local relation, in opp. to humus, like

pigrpatov, usropov. (v. 92.)
ANIMA; ANIMUs; MENs.
1. Anima denotes the soul,
physiologically, as the principle of animal life, in men and

brutes, that ceases with the breath, like luxi : animus (ve
woc), psychologically and ethically, as the principle of moral
personality, that ceases with the will, like 6vuc. The souls
of the departed also are called, in a mythological point of
view, anima, as shades; but, in a metaphysical point of
view, animi, as spirits. Anima is a part of bodily existence;
animus, in direct opposition to the body. Sen. Ep. 4. Diffi
cile est animum perducere ad contemtionem animae: and
58. Juven. xv. 148. Principio indulsit communis conditorillis

tantum animas, nobis animum quoque. 2. Animus denotes
also the human soul, as including all its faculties, and is dis
tinguished from mens (uvoc, uav0vo), the thinking faculty,

as a whole from one of its parts. Cic. Rep. ii. 40. Ea quae
latet in animis hominum, quaeque pars animi mens vocatur.
Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6. As
in practical life the energy of the soul is displayed in the

faculty of volition, so animus itself stands for a part of the
soul, namely, feeling and energy of will in co-ordinate relation
to mens, the intellect or understanding. Tac. H. i. 84. Quem
nobis animum, quas mentes imprecentur. Ter. Andr. i. 1,
137. Mala mens, malus animus. And, lastly, so far as thought
precedes the will, and the will itself, or determination, stands
as mediator between thought and action, in the same way as
the body is the servant of the will, so mens is related to animus,
as a whole to its part. Cic. Tusc. iii. 5. Mens, cui regnum
totifs animi a natura tributum est. Liv. xxxvii. 45. (v. 94)
ANIMADVERTERE
NoTARE.
Animadvertere means, to
observe mentally, and take notice of; but notare, to make

distinguishable by a mark. (vi. 20.)
ANIMAL; ANIMANs; BELLUA; BESTIA; PECUs; FERA.
ANNALES-ANTIQUU.S.
17
1. Animal and animans are the animal as a living being,

including man; animal, with reference to his nature, accord
ing to which he belongs to the class of living animals, in opp.

to inanimus, like 600; animans, with reference to his state,
as living and breathing, in opp. to evanimus, bellua, bestia,

and pecus, as irrational beings, in opp. to man, and bellua and
Pecus, with intellectual reference, as devoid of reason, in pecu

culiar opp. to homo, Cic. N. D. ii. 11; bestia and fera, with
moral reference, as wild, and hostile to man. 2. Bellua (from
BAd) denotes, particularly, a great unwieldy animal, as the
elephant, whale, principally sea-monsters; pecus, a domestic
animal, particularly the tame, as a bullock, sheep, in opp. to

the wild; bestia, a destructive animal, particularly those that
are ravenous, as the tiger, wolf, &c. in opp. to birds, Justin.
ii. 14, like 6notov; fera (pipeg), a wild animal of the wood, as
the stag, wolf, tiger, in opp. to domestic animals. Curt. ix.
10. Indi maritimi ferarum pellibus tecti piscibus sole duratis,
et majorum quoque belluarum, quos fluctus ejecit, carne ves
cuntur.
And Tac. G. 17.
(iv. 291.)
ANNALEs ; HistoRLE. Annales mean a comprehensive

historical work, principally and especially a history of former
ages, composed from documents, like Livy and Tacitus; his
toria, particularly a work on the history of the times in which
the author himself has lived, as Sallust and Tacitus.
ANTIQUUs; PRIscus; VETUs; VETUSTU's ; VETERNUs;
PRISTINUs. 1. Antiquum and priseum denote the age that

formerly existed, and is now no more, in opp. to novum, like
Taxatc ; vetus and vetustum (from roc), what existed long
since, and has no longer any share in the disadvantages or
advantages of youth, in opp. to recens, like ypov, yepatg,
yspotiatoc. Hence antiquus homo is a man who existed in
ancient times; vetus, an old man. Antiqui scriptores means
the classics, inasmuch as the age in which they flourished
has long been past; veteres, inasmuch as 2000 years have
D
18
ANTRUM-APERIRE.
elapsed since they lived and wrote. Cic. Verr. i. 21. Vereor
me haec nimis antiqua et jam obsoleta videantur: compare
with Orat. 1, 37. Utilli vetus atque usitata exceptio daretur.
2. Vetus refers only to length of time, and denotes age, some
times as a subject of praise, sometimes as a reproach; vetus
tus refers to the superiority of age, inasmuch as that which is
of long standing is at the same time stronger, more worthy of
honour, more approved of, than that which is new, in opp. to
novicius; lastly, veternus refers to the disadvantages of age,
inasmuch as, after many years use, a thing becomes worn
out, or, through long existence, weak and spiritless. More
over, veternus, in the writers of the golden age, is only admitted
as a substantive, veternum, as lethargy; vetus regularly sup
plies its place, and denotes more frequently the weakness than
the strength of age. Tac. Ann. xi. 14 and 15. Veterrimis
Graecorum, and vetustissima Italiae disciplina. 3. Antiquus
denotes age only in relation to time, as a former age in opp.

to the present; priscus (from Tpoc), as a solemn word, with
the qualifying accessory notion of a former age worthy of
honour, and a sacred primitive age, like doxaloc, in opp. to
the fashion of the day. 4. Antiquus and priscus denote a time
long past; pristinus, generally, denotes only a time that is
past, like Tprspoc. (iv. 83.)
-
ANTRUM, see Specus.
ANUs; VETULA. Anus (as the fem. to senex) denotes an

old lady, with respect, and also as a term of reproach, an old
woman, with reference to her weakness, credulity, loquacity,
and so forth; vetula, an old woman, with reference to her
ugliness and disagreeableness. (iv. 92.)

APERIRE; PATEFACERE; APERTE ; PALAM; MANI
FEsto; PROPALAM. I. Aperire (from Tsiraptiv) means to

open a covered space from above, also in a horizontal direc
tion, as, for instance, pits and springs, and thereby to make
them visible; patefacere, to open an enclosed space from the
19
APPA RET-AQUA.
side, or in a perpendicular direction, as, for instance, gates,

roads, and fields, and thereby to make it accessible. 2. Re
turare (from arpa) means, to make accessible an opening
that has been stopped up; recludere, an opening that has
been shut up; reserare, an opening that has been barred up.
3. Aperte means openly, and without concealment, so that
every body can perceive and know, in opp. to occulte, like
pavepc; palam (from planus), openly, and without con
cealment, so that every body can see and hear, in opp. to
clam, like dva pavv; manifesto, palpably, so that one is
spared all inquiry, all conjecture, all exertion of the senses
and of the mind, like &#Aov. 4. Palam denotes that open
ness which does not shun observation; propalam, that which
courts observation. Cic. Orat. i. 35. Neque proposito ar

gento neque tabulis et signis propalam collocatis; that is, to
every body's admiration : compare with Pis. 36. Mensis
palam propositis; that is, without fear and constraint. (v. 291.)
APPARET ; EMI.NET.
Apparet means what is visible, to
him who observes; eminet, what forces itself upon observa

tion, and attracts the eye. Sen. Ir. i. 1. Apparent alii affec
tus, hic (scil, irae) eminet. (vi. 23.)
".
APPARET, see Constat.

APPELLARE, see Alloqui and Nominare.
APTUs, see Idoneus.
Aqua : UNDA; FLUCTUs; FLUENTUM.
1. Aqua (from
octavec) denotes water materially as an element, in opp. to

terra; unda (from vn, wet), as a flowing, continually moving
element, in opp., as it were, to solum; lympha (Aupoc) is
merely a poetical synonyme of aqua, with the accessory
notion of clearness and brightness, to which the similar
sound of the adjective limpidus, though not derived from it,
gave occasion. 2. Unda stands in the middle between aqua
and fluctus, as aura does between ar and ventus. For unda
denotes, like wave, that which apparently moves itself, whereas

D 2
20
AQUOSUS-ARCERE.
fluctus and fluenta, like billows, the water moved by some

thing external, as storms and so forth; fluctus, the billows
more in connexion with the whole, the billowy sea, whereas
fluentum denotes a single billow. It is only the stormy sea,
the boisterous stream, that urges on its billows, but every
piece of water, that is not entirely stagnant, has its waves.
Hence there is a great distinction between these two images
in Cicero, Mil. 2, 5. Tempestates et procellas in illis dun
taxat fluctibus concionum semper putavi Miloni esse subeun
das; that is, in the tumultuously agitated assemblies: and
Planc. 6, 15. Si campus atque illae undae comitiorum, utmare
profundum et immensum, sic effervescunt quodam quasiaestu;
that is, the lightly moving assemblies. Sen. N. Q. iii. 10.

Quid si ullam undam superesse mireris, quae superveniat tot
fluctibus fractis. And iv. 2. Nec mergit cadens unda, sed
planis aquis tradit. (ii. 10.)
Aquos Us, see Udus.
ARBITRAR1, see Censere.
ARCANA; SECRETA; MYSTERIA. Arcana denotes secrets,
t
in a good sense, such as are so of themselves, and from their

nature, and should be spoken of with awe; but arcana, as a
popular term, denotes secrets of all sorts; on the other hand,
mysteria, as a learned term, denotes religious secrets, like the
Eleusinian mysteries; lastly, secreta denotes secrets, in the
most ordinary sense, such as are made so by men, and which
seek concealment from some particular fear. Tac. Ann. i. 6.
Sallustius Crispus particeps secretorum . . . monuit Liviam,
me arcana domus vulgarentur. (iv. 429.)
ARCERE: PROHIBERE. Arcere (apken, from pketv)
means to keep off and bar the entry, in opp. to admittere,
Plin. H. N. xii. 1; on the other hand, prohibere means to
keep at a distance, and prevent the approach, in opp. to ad
hibere. The arcens makes defensive opposition, like the re
sistens, and protects the threatened; but the prohibens acts on
ARCESSERE-ARDU U.S.
21
the offensive, like the propulsans, and retaliates hostility on

the assailant.
(iv. 430.)
ARCEssBRE; AccIRE; EvocARE; AccERse R.E. 1. Ar

cessere and accersere denote, in the most general sense, merely,
to send for; accire supposes a co-ordinate relation in those
that are sent for, as, to invite; evocare, a subordinate relation,
as, to summon. The arcessens asks, the acciens entreats,
the evocans commands, a person to make his appearance.

Cic. Att. v. 1. Tu invita mulieres, ego accivero pueros: com
pare with Dejot. 5. Venit vel rogatus ut amicus, vel arcessi
tus ut socius, vel evocatus ut qui senatui parere didicisset.
Or, Liv. x. 19. Collegal auxilium, quod acciendum ultro
fuerit, with xliv. 31. Evocati literis imperatoris. And xxix. 11.
AEbutia accita ad Sulpician venit; and 12. Ut Hispalam
libertinam arcesseret ad sese. 2. Arcessere (from cedere)
means, originally, to order to approach; on the other hand,
accersere (from akaipo), to come quickly, or, to make haste;
but both words have been confounded with each other, from
similarity of sound. (iii. 283.)

ARCTU's, see Angustus.
ARDERE; FLAGRARE. Ardere (from p6=tv) means to
be in a visible glowing heat, like affew; on the other hand,
flagrare, to be in bright flames, like pX&yeaflat. Hence, meta
phorically, ardere is applied to a secret passion; flagrare, to a
passion that bursts forth. Cic. Or. iii. 2, 8. Non vidit Crassus
flagrantem bello Italiam, non ardentem invidia senatum.
(iv. 21.)
ARDUUs; DIFFICILIs. Arduus (from op60c) means diffi

cult to ascend, in opp. to pronus; on the other hand, difficilis
means difficult to execute, in opp. to facilis. Arduus involves
a stronger notion of difficulty, and denotes the difficult when
it borders on the impossible. Plin. Ep. vi. 17. Est enim res
difficilis ardua. Tac. Hist. ii. 76. AEstimare debent, an quod
inchoatur, reipublicae utile, ipsis gloriosum, aut promptum
22
ARDU US-ARMUS.
effectu, aut certe non arduum sit. Cic. Werr. i. 51. Cum sibi
omnes ad illum allegationes difficiles, omnes aditus arduos, ac

paene interclusos, viderent. (ii. 105.)
ARDUUs, see Altus.
ARENA, see Sabulum.
ARGUERE; INCUSARE; CULPARE; CRIMINARI; INst
MULARE: DEFERRE; AccusARE. Arguere (from pyc) is

the most general expression for any imputation of supposed
or actual guilt, whether in a court of justice or not, as to tax
or charge with; incusare, and the less frequent term culpare,
denote only a complaint made out of a court of justice; cri
minari, an accusation with hostile or evil intention, in a calum
nious spirit; insimulare, in an undeserved or slanderous

manner, through suspicion; deferre, to impeach before a
judge; accusare, to impeach in a criminal court. Cic. Lig.
4, 10. Arguis fatentem. Non est satis. Accusas eum. (ii. 163.)
ARIDUs; ToRRIDUs; S1CCUs. Aridus and torridus denote
an internal want of moisture; but things that are arida (from

areo) have lost their moisture from a heat acting within, like
avoc, in opp. to humidus. Plin. Pan. 30, 4; on the other

hand, torrida (from rpao), from a heat penetrating from
without, in opp. to uvidus, like a k\mpc ;-siccus denotes dry
ness that is only external, confined to the surface, in opp. to
madidus, like #mpc. Plin. H. N. xii. 12. Ne sint fragilia et
arida potius quam sicca folia. And xv. 29. Cato docuit vinum
fieri ex nigra myrta siccata usque in ariditatem in umbra.
Colum. vii. 4. (vi. 244.)
ARISTA, see Culmus.
ARMENTUM, see Pecus.
ARMUs; HUMERUs; ALA; AxILLA. Armus (ramus?) is

the highest part of the upper arm in men; the fore-leg in
beasts; the shoulder-blade, as part of the whole body, distin
guished from scapula, as part of the skeleton, like uoc ; hu
merus, the flat surface, which in the human body is over the
ARROGANTIA-ASSENTIRI.
23
upper arm, the shoulder, like #Toutc.; ala and arilla, the cavity
which is under the upper arm, the arm-pit, like uao XXm.
Ovid, Met. xii. 396. Exhumeris medios coma dependebat in
armos. And x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)
ARRoGANTIA, see Superbia. ARTEs, see Literae.
ARTIFEx, see Faber.
ARTUs, see Membrum.
ARUNDo, see Culmus.
ARVUM, see Villa.
Asc1A; SECURIs. Ascia is the carpenter's axe, to split

wood; securis, the butcher's cleaver, to cut meat.
As PER, see Horridus.
AsPERNAR1, see Spernere.
AssENTIRI; AssENTARI; BLANDIRI; ADULAR1.
1. As
sentiri means to assent from conviction, in opp. to dissentire;

but assentari, to express assent, whether from conviction or
from hypocrisy, in opp. to adversari. Well. P. ii. 48. Cic.
Rosc. Am. 16, 99. Plaut. Most. i. 3, 100. Amph. ii. 2, 70.
2. Assentari denotes the flattery which shuns contradicting a
person, like 6a websiv; blandiri (uAsiv), that which says what
is agreeable to another, like doeckebeiv; adulari (from 800Aoc),

that which would please at the expense of self-degradation,
like kokaksgiv. The assentans, as a flatterer, would, by sur
rendering his right to an independent opinion; the blandiens,
by complaisance and visible signs of affection; the adulans,
by self-degradation, and signs of an unworthy subserviency,
gain the favour of another. Assentatio, or the art of the
assenter, has its origin in cowardice or weakness; blanditie,
or fair-speaking, in the endeavour to be amiable, and, at
worst, in self-interest; adulatio, or flattery, and servility,
roAakata, in a degrading, slavish, spaniel-like spirit. Sen. Ir.
iii. 8. Magisadhuc proderunt submissi et humani et dulces,
non tamen usque in adulationem; nam iracundos nimia
assentatio offendit. Erit certe amicus . . . . cui non magis
tutum erat blandiri quam maledicere. And ii. 28. Saepe
adulatio, dum blanditur, offendit. (ii. 174.)
24
ASSEVERARE-ATQUE.
Ass EvKRARE, see Dicere.

AssiDUITAs, see Opera.
AsTRUM, see Sidus.
AsTUTUs; CALLIDUs ; VAFER ; VERSUTUs.
Astutus, or
in old Latin astus (from dki), acuere), and callidus, denote

cunning, more in an intellectual sense, as a mark of clever
ness; astutus, indeed, acuteness in the invention and execu
tion of a secret project, synonymous with solers; but callidus

(from ka AAoc), sharp-sightedness in judging of a complicated
question of conduct, or worldly wisdom, as the consequence
of a knowledge of mankind, and of intercourse with the
world, synonymous with rerum peritus, as judicious, and, in
its degenerat signification, crafty, like kepaX&oc; on the
other hand, wafer and versutus denote cunning in a moral
sense, as a mark of dishonesty, and, indeed, vafer (5p),
adroitness in introducing tricks, particularly in judicial affairs,
as the tricks of a lawyer, like Tavoipyoc; versutus (dorvrc)
versatility in dissimulation, and in the art of getting out of a
scrape by some means or other; in opp. to simplex, Cic.
Fin. iv. 25, like arpopatoc. Plin. Ep. vii. 6. Juvenis inge
miosus, sed parum callidus. Cic. Brut. 48. Callidus, et in
capiendo adversario versutus. (iii. 220.)
ATER ; NIGER; PULLUs. 1. Ater (ai00c) denotes black,
as a negation of colour, in opp. to albus ; whereas niger (www
ysic) denotes black, as being itself a colour, and indeed the

darkest, in opp. to candidus. The atrum makes only a dismal
and dark impression; but the nigrum, a positive, and imposing
and beautiful impression, as Hor. Carm. i. 32, 11. Lycum
nigris oculis, nigroque crine decorum. Tac. G. 43. Nigra
scuta, tincta corpora; atras ad proclia noctes legunt. (iii. 194.)
2. Ater and niger denote a deep dark black; whereas pullus
only swarthy, with reference to the affinity of the dark colour
to dirt. (iii. 207.)
ATQUE, see Et.
25
ATROX-AUDERE,
ATRox; TRUx; TRUCULENTUs; DIRUs; SAEvUs; Tor
vUs. 1. Atrov, trur, and truculentus, (from Tonyl)c, rapa,)

denote that which has an exterior exciting fear; that which
makes an impression of terror on the fancy, and eye, and
ear; atrov, indeed, as a property of things, but truv and tru
culentus as properties of persons; whereas dirus and saevus
mean that which is really an object of fear, and threatens
danger; dirus, indeed, (from 8&oc.) according to its own
nature, as a property of things, means dreadful, &eiv6c.; but
savus (from ai, heu!) according to the character of the person,
as a property of living beings, means blood-thirsty, cruel,
aiv6c. Plin. Pan. 53. Atrocissima effigies saevissimi domini.
Mela ii. 7. Ionium pelagus . . . . atrox, saevum; that is,
looking dangerous, and often enough also bringing misfortune.
2. Truc denotes dreadfulness of look, of the voice, and so
forth, in the tragic or heroic sense, as a mark of a wild dispo
sition or of a cruel purpose; but truculentus, in the ordinary

and comic sense, as a mark of ill-humour or trivial passion;
the slave in Plautus is truculentus; the wrathful Achilles is
truv.
Sometimes, however, truculentior and truculentissimus
serve as the comparative and superlative of truv. 3. Trux

and truculentus vultus is a terrific, angry look, like roaXe;
torvus, merely a stern, sharp, and wild look, as topov, or rav
onv 8Arsiv. Plin. H. N. xi. 54. Contuitu quoque multi
formes; truces, torvi, flagrantes. Quintil. vi. 1. 43. (i. 40.)
ATToNITUs; STUPENs. Attonitus, thunder-struck, denotes
a momentary, stupens (rapeiv) a petrified, a lasting condition.

Curt. viii. 2, 3. Attoniti, et stupentibus similes. Flor. ii. 12.
(vi. 31.)
AUDERE: CoNAR1; MoLIRI.
Audere denotes an enter
prise with reference to its danger, and the courage of him

who undertakes it; whereas conari (from in-cohare), with
reference to the importance of the enterprise, and the energy

of him who undertakes it; lastly, moliri, with reference to the
E.
26
AUDENTIA-AustERUs.
difficulty of the enterprise, and the exertion required of him

who undertakes it. (iii. 295.)
AUDENTIA, AUDACIA, see Fides.
AUDIRE; AU sculTARE. Audire (from ausis, auris, offa)
means to hear, drofferv, as a mere passive sensation, like olfa

cere; on the other hand, auscultare (from auricula) to hearken,
drpooffat, that is, to wish to hear, and to hear attentively,
whether secretly or openly, by an act of the will, like odorari.
Ter. Ad. iv. 5, 45. AEsch. Pater, obsecro, ausculta.
Mic.
AEschine, audiwi omnia. Cato ap. Gell. i. 15. Pacuv. ap. Cic.
Div. i. 57. (iii. 293.) AUFERRE, see Demere.
AUGURIA; AU'sPICLA; PRODIGIA; Ost'ENTA; Port E.N-
TA; MonstEA; OMINA. Auguria and auspicia are appear

ances in the ordinary course of nature, which for the most
part possess a meaning for those only who are skilful in the
interpretation of signs; auguria (from augur, airysiv) for
the members of the college of augurs, who are skilled in such
things; auspicia, for the magistrates, who have the right to
take auspices: whereas prodigia, ostenta, portenta, monstra,
are appearances out of the ordinary course of nature, which

strike the common people, and only receive a more exact
interpretation from the soothsayer; lastly, omina (56mara,
aga) are signs which any person, to whom they occur, can
interpret for himself, without assistance. The primary notion
in prodigium is, that the appearance is replete with meaning,
and pregnant with consequences; in ostentum, that it excites
wonder, and is great in its nature; in portentum, that it excites
terror, and threatens danger; in monstrum, that it is unnatural
and ugly. (v. 173.)
AURA, see Anima.
AUSCULTARE, see Audire.
AUSPICIA, see Auguria.

AUSTERUs; SEVERUs; DIFFICIL1s; MoRosUs; TETRI
AUTUMARE-AUXILIUM.
27
CUs. 1. Austerus (avarnpc, from abo) denotes gravity as an

intellectual, severus (abnobg) as a moral quality. The austerus,
in opp. to jucundus, Plin. H. N. xxxiv. 8. xxxv. 11, is an
enemy to jocularity and frivolity, and seeks in science, learn

ing, and social intercourse, always that which is serious and
real, at the risk of passing for dull; the severus, in opp. to
luxuriosus, Quintil. xi. 3, 74, is rigid, hates all dissoluteness
and laxity of principle, and exacts from himself and others

self-controul and energy of character, at the risk of passing
for harsh. The stoic, as a philosopher, is austerus, as a man,
severus.
2. Austerus and severus involve no blame; whereas
difficilis, morosus, and tetricus, denote an excess or degeneracy

of rigour. The difficilis understands not the art of easy and
agreeable converse, from hypochondria and temperament; the

morosus (from mos) is scrupulous, and wishes everything to
be done according to rule, from scrupulosity and want of
tolerance; the tetricus (redupl. of trux, rpaxic,) is stiff and
constrained, from pedantry and want of temper. (iii. 232.)

AUTUMARE, see Censere.
AUxILIUM ; OPEM FERRE ; OPITULAR1; JUVARE; AD
JUVARE. l. Auxilium, open ferre, and opitulari, suppose a

person in a strait, whom one would rescue from necessity and
danger, in opp. to deserere, destituere, and so forth; the
auxilium ferens is to be considered as an ally, who makes
himself subservient to the personal safety, or to the interest
of him who is in a strait; the open ferens, as a benefactor,
who employs his power and strength for the benefit of the
weak; whereas juvare and adjuvare (loffat) suppose only a
person striving to do something, which he may be enabled to
do better and quicker by help, in opp. to impedire, Cic. Verr.
i. 6. Ter. Heaut. v. 2, 39. Matres solent esse filiis in peccato
adjutrices, auxilio in paterna injuria. When in Liv. ii. 6,
Tarquin entreats the Veientes, ferrent opem, adjuvarent, he
is first considered as exulans, then as regnum repetiturus. 2.
E 2
28
AVE-BIBERE.
Opem and auxilium ferre derive their emphasis from the moun,
to bring help, and nothing else; whereas opitulari, and the
poetical word auxiliari, derive their emphasis from their verbal
form, and mean to bring help, and not to refuse. (v. 79.)
AvE; SALVE: VALE. Ave (from s) is a salutation used at
meeting and at parting, like Xaipe; whereas salve is used at

meeting only, vale at parting, like #66wao. Suet. Galb. 4. Ut
liberti mane salvere, vespere valere sibi singuli dicerent.

(i. 28.)
Av Es, see Volucres.
Av1DUs, see Velle.
AxEs; PLANCAE; TABULE.
Ares or asses, and plancae,
are unwrought boards, as they come from the saw, and asses
as a usual term, plancae as a technical term; whereas tabulae
are boards that have been made smooth by the plane, to serve
the purposes of luxury. (vi. 34.)
AxILLA, see Armus.
B.
BALBUs; BLAEsus.
Balbus (from balare) denotes stam
mering as an habitual quality, whereas Blaesus, as a temporary

condition. (iii. 79.)
BACULUs, see Fustis.
BARDUs, see Stupidus.
BAUBARI, see Latrare.
BELLUA, see Animal.
BAJULARE, see Ferre.

BASIUM, see Osculum.
BEATUs, see Felix.
BENE MORATUs, see Bonus.
BENEvol.ENTIA, see Studium. BENIGNUs, see Largus.

BESTIA, see Animal.
BIBERE; PotARE. Bibere (reduplic. of bua) means to

drink like a human being, tr{vstv; whereas potare (from
worc) to drink like a beast, and, metaphorically, to tipple,
atv. Sen. Ep. 122. Inter nudos bibunt, imo potant. Plaut.
Curc. i. 1, 88. Agite, bibite, festivae fores, potate, fite mihi
volentes propitiae. (i. 149.)
BIFARIAM-BRUTUS,
29
BIFARIAM, see Duplex.

BILIs, see Fel.
BLEs Us, see Balbus.
BLANDIRI, see Assentiri.
BLATIRE, BLATERARE, see Garrire.
BoN1 CONSULERE, see Satis habere.
BoNUs; BENE MoRATUs; PROBUs; FRUG1; HoNEs
Tus; SANCTUs. 1. Bonus, bene moratus, probus, and frugi,

denote a low degree of morality, in which a man keeps him
self free from blame and punishment, hatred and contempt,

and bonus, indeed, (anciently duonus, 86vauai,) in the popular
sense, in which benevolence and goodness of heart constitute
the principal part of morality, in opp. to malus, like ayatloc;
bene moratus, in a more philosophical sense, as an acquired
character, in which, before all things, self-controul, conscien
tiousness, and freedom from common selfishness, are culti
vated, like stirporoc; probus (roatic) so far as a man injures

no one, or does what is unjust, as a worthy, upright, just
man; frugi, so far as a man, by discretion, conscientiousness,
and diligence, qualifies himself to be useful in practical life, in
opp. to nequam, like Xomarc. Quintil. vi. 4, 11. Non est
altercandi ars . . . res animi jacentis et mollis supra modum
frontis, fallitoue plerumque quod probitas vocatur, quae est
imbecillitas. Cic. Dejot, 10. Frugi hominem dici non mul
tum laudis habet in rege. Quintil. i. 6, 29. 2. Whereas
honestus and sanctus denote a higher degree of morality, which,
from higher motives, rises above the standard of ordinary
men, and what is called social morality; honestus, indeed, as
an honourable and chivalrous spirit and demeanour, derived
from a principle of honour and distinction, in opp. to turpis ;
sanctus, as a saintly and holy spirit, derived from a principle
of piety. (v. 347.)
BRACHIUM, see Ulna.
BREv1s; CURTUs.
Brevis (Spax,c) means short by na
ture; whereas curtus (kaproc, from ketow) means shortened.

BRUTUs, see Stupidus.
30
CABALLUS-CALERE.
CABALLUs, see Equus.

CACHINNARI, see Ridere.
CACUMEN, see Acies.
CADAvER; CoRPUs. Cadaver denotes the dead body as

a mere material substance, like the bones of the dead; but
corpus as the remains of personality, like the limbs of the
dead, and is always used when the dead body is spoken of
with feeling. (vi. 45.)
CADI, see Labi.
CAEDERE, see Verberare.
CAERI MONIA, see Consuetudo. CAESAR, see Primus.
CAESARIES, see Crinis.
CAETERI; RELIQUI. Caeteri (comparat. of ksi) denotes

others, as in direct opposition to those first mentioned, like
oi AAot; whereas reliqui, the rest, as merely the remainder
that complete the whole, like of Aotrot. Cic. Brut. 2, 6. Si
viveret Hortensius, caetera fortasse desideraret una cum reli
quis bonis civibus; hunc aut praeter caeteros, aut cum paucis
sustineret dolorem. (i. 183.)
CALAMITAs, see Infortunium.
CALAMUs, see Culmus.
CALCULUS, see Sarum.
CALERE ; FERVERE; AESTUARE ; CALEFACERE ; Fo
vERE. 1. Calere and fervere denote, objectively, warmth by

itself, and, indeed, calidus (knMp wupt), in opp. to frigidus, a
moderate degree of warmth, but fervidus, in opp. to gelidus, a
degree of warmth on the point of boiling, heat; whereas
astuare (from aw), subjectively, the feeling of heat, in opp.
to algere. (iii. 89.) 2. Calefacere means to make warm, in a
purely physical sense, without any accessory notion; whereas
fovere (from dpaa), with reference to the genial sensation, or
salutary effect of the warmth. (vi. 48.)
CALIGO-CANERE.
31
CALIGo, see Obscurum.

CALIx, see Poculum.
CALLIDUs, see Astutus and Sapiens.
CALLIS, see Iter.
CAMPUs, see AEquum and Villa.
CANDELA; LUCERNA. Candela is a candle, which can be
carried about like a torch, as \autrr, whereas lucerna can
only be considered as a burning light on a table, like A6xvoc.

(vi. 50.)
CANDIDUs, see Albus.
CANERE; CANTARE; PsALLERE ; CANTICUM ; CANTI
LENA; CARMEN ; PoEMA; PoETA ; VATEs. 1. Camere
(from kavaxsiv) means, in the most general sense, to make

music, voce, tibiis, fidibus, like uAretv; cantare, with vocal
music, like defstv; psallere, with instrumental music, and
indeed with string-instruments, like 'bAAetw. 2. Cantica and

cantilenae are only songs adapted for singing, in which, as in
popular ballads, the words and melodies are inseparable, and
serve to excite mirth and pleasure, in opp. to speech, and that
which is spoken; and, indeed, canticum means a favourite
piece, still in vogue; cantilena, a piece which, being generally
known, has lost the charm of novelty, and is classed with old
songs; whereas carmina and poemata are poems which may
be sung, but the words of which claim value as a work of
art, and serve religion or music as an art, in opp. to prose
and real truth; carmina, indeed, were originally religious
hymns, trai, and, in a wider sense, poems of another sort,
mostly, however, minor poems, and of a lyrical sort, like Gat;
but poemata are the products of cultivated art, and extensive
poems, mostly of the epic or tragic sort, like totuara. The

carmen (k960, kpo) is the fruit of natural, but the poema of
calm and self-conscious inspiration.
3. Poeta is a technical
expression, and denotes a poet only as an artist; vates (nxrne)

is an old Latin and religious expression, and denotes a poet
as a sacred person. Tac. Dial. 9. (v. 99.).
12
32
CANNA-CARO.
CANNA, see Culmus.

CANTARE, see Canere.
CANTERIUs, see Equus.
CANTICUM, CANTILENA, see Canere.
CAPER; HIRCUs; Ho:DUs. Caper (krpoc) is the general

name for a he-goat, and that which is used in natural history,
Tpyoc; hircus (from Xh9) is an old full-grown he-goat, Xtua
ooc? whereas hadus, haedus (Xolpoc), a kid, pipoc. (v. 336.)
CAPERE, see Sumere.
CAPILLUs, see Crinis.

CARCER, see Custodia.
CARERE; EGERE; INDIGERE. 1. Carere (from ketostv) .

relates to a desirable possession, in opp. to habere, Cic.
Tusc. i. 36; whereas egere and indigere, to a necessary and
indispensable possession, in opp. to abundare, Lucil. Fr. Sat.
viii. Senec. Wit. B. 7. Voluptate virtus saepe caret, nunquam
indiget. Epist. 9. Sapiens eget nulla re; egere enim neces
sitatis est. Cic. Ep. ad Qu. Fr. i. 3, 2. Nunc commisi, ut
me vivo careres, vivo me aliis indigeres.
2. Egere (from
Xo, Xatva, axim) denotes, objectively, the state of need, in

opp. to uti, Cato ap. Gell. xiii. 23; indigere, subjectively, the
galling sense of need, and eager longing to satisfy it. (iii. 113.)
CARITAs, see Diligere.

CARMEN, see Canere.
CARo; PULPA; ViscERA; ExTA; INTESTINA; ILIA.
i. Caro means flesh in its general sense, as a material sub
stance, in opp. to fat, nerves, muscles, and so forth; pulpa,

especially, eatable and savoury flesh, in opp. to bones; vis
cera, all flesh, and every fleshy substance between the skin
and the bones. 2. Viscera, in a narrower sense, means gene
rally, the inner parts of the body; whereas exta means the
inner parts of the upper part of the body, as the heart, lungs,
and so forth; intestina, interanea, and ilia, the inner parts of
the lower part of the body, namely, the entrails; and indeed
intestina, and, in the age after Augustus, interanea, meant the
33
CASSIS-CASU.
guts as digestive organs; ilia, all that is contained in the

lower part of the body, and particularly those parts that are
serviceable. (v. 145.)
CAssis; GALEA; CUDo.
Cassis, cassida, (from krra,) is
a helmet of metal; galea (ya)\n) a helmet of skin, and pro

perly of the skin of a weasel; cudo (keffow) a helmet of an
indefinite shape. Tac. G. 6. Paucis loricae; vix uni alterive
cassis aut galea.
CAssis, see Rete.
CASTIGATIO, see Windicta.
CASTUs; PUDICUs; PUDENs; PUDIBUNDUs.
1. Castus
(from kaffapc) denotes chastity as a natural quality of the

soul, as pure and innocent; whereas pudicus, as a moral sen
timent, as bashful and modest. 2. Pudicus, pudicitia, denote

natural shame, aversion to be exposed to the gaze of others,
and its fruit, chaste sentiment, merely in its sexual relation,
like bashfulness; whereas pudens, pudor, denote shame in a
general sense, or an aversion to be exposed to the observation

of others, and to their contempt, as a sense of honour. Cic.
Catil. ii. 11, 25. Ex hac parte pudor pugnat, illinc petulantia;
hinc pudicitia, illinc stuprum. 3. Pudicus and pudens denote
shame as an habitual feeling; pudibundus as a temporary
state of the sense of shame, when excited. (iii. 199.)
CAs U; FoRTE ; FoRTUITo ; FoRTAssE ; ForsiTAN;
HAUD scio AN. Casu, forte, and fortuito, denote a casualty,

and indeed casu, in opp. to consulto, avue 3nkroc; forte,
without particular stress on the casualty, rvXv; fortuito,
fortuitu, emphatically, by mere chance, in opp. to causa, dr
rxnc.; whereas fortasse, forsitan, and haud scio an, denote

possibility, and indeed fortasse, fortassis, with an emphatic
perception and affirmation of the possibility, as approaching
to probability, and are in construction with the indicative,
to oc; forsitan, forsan, with merely an occasional perception
of the possibility, and are in construction #." conjunctive,
F
34
CASUS-CATERVA.
rx v; haud scio an, with a modest denial of one's own

certainty; consequently, haud scio an is an euphemistic limit
ation of the assertion. Fortasse verum est, and forsitan verum
sit, mean, perhaps it is true, perhaps not; but haud scio an

verum sit means, I think it true, but I will not affirm it as
certain.
(v. 294.)
Casus ; Fors; FoRTUNA; FoRs FoRTUNA; FATUM. 1.

Casus denotes chance as an inanimate natural agent, which is
not the consequence of human calculation, or of known causes,
like ovupop; whereas fors denotes the same chance as a sort
of mythological being, which, without aim or butt, to sport as
it were with mortals, and baffle their calculations, influences
human affairs, like rxn. 2. Fors, as a mythological being,

is this chance considered as blind fortune; whereas Fortuna
is fortune, not considered as blind, and without aim, but as
taking a part in the course of human affairs from personal

favour or disaffection; lastly, fors fortuna means a lucky
chance, dyaff Tixm. 3. All these beings form an opposition
against the Dii and Fatum, which do not bring about or pre
vent events from caprice or arbitrary will, but according to
higher laws; and the gods, indeed, according to the intelli
gible laws of morality, according to merit and worth, right
and equity; fatum, according to the mysterious laws by which
the universe is eternally governed, like eiuaguvn, uotpa. Tac.
Hist. iv. 26. Quod in pace fors seu natura, tunc fatum et ira
deorum vocabatur. (v. 295)

CATENAE, see Vincula.
CATERVA; CoHoRs; AGMEN; GREx; GLoBUs; TURB.A.

Caterva, cohors, and agmen, denote an assembled multitude in
regular order, and caterva, as a limited whole, according to a

sort of military arrangement; cohors, as respecting and ob
serving the leadership of a commanding officer; agmen, as a
solemn procession; whereas turba, grew, and globus, denote a
multitude assembled in no regular order; grew, without form
CATUS-CELEBER.
or order; turba, with positive disorder and confusion :%bus,

a thronging mass of people, which, from each person pressing
towards the centre, assumes a circular form. (v. 361.)
CATUs, see Sapiens.
CAUSIDICUs, see Advocatus.
CAUPoNA, see Deversorium.

CAUTEs, see Sarum.
CAVERNA, see Specus.
CAviLLATOR, see Lepidus.
CELARE; OcculeRE; OccultARE; CLAM; ABDERE;

CoNDERE; ABscox DERE; REcoRDERE. l. Celare has an
abstract or intellectual reference to its object, like ke6=tv, in

opp. to fateri, and so forth; synonymously with reticere, Liv.
xxiv. 5. Curt. vi. 9; whereas occulere, occultare, have a con
crete and material reference to their object, like kpTrety, in
opp. to aperire, synonymously with obtegere; Cic. Acad. iv.

19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the celanda remain
secret, unless they happen to be discovered; but the occul

tanda would be exposed to sight, without particular circum
spection and precaution. 2. In the same manner clam and

clanculum denote secretly, in opp. to palam, Cic. Rosc. Am.8;
whereas occulte, in opp. to aperte, Cic. Rull. i. 1. 3. Occulere
denotes any concealment; occultare, a careful or very anxious
concealment, and on this account finds no place in negative
propositions, or as seldom, for example, as redolere. 4. Oc

cultare means to prevent any thing being seen, by keeping it
covered; whereas abdere, condere, and abscondere, by removing
the thing itself; abdere (aroffstva) by laying it aside, and
putting it away, like awokptretv; condere (kataffeival) by
depositing it in a proper place of safety, like karakorretv;
recondere, by hiding it carefully and thoroughly; abscondere,
by putting it away, and preserving it. (iv. 45.)
CELEBER: INCLYTUs; CLARUs; ILLUSTRIs; NoBILIs.
Celeber (from k\oc) and inclytus (from KAvrc) denote cele

brity, as general expressions, chiefly as belonging to things,
and seldom as belonging to persons, except in poetry; clarus,
illustris, and nobilis, with an especial political reference; cla
F 2
36
CELEBRARE-CENSERE.
rus (ya)\mpbc) means renowned for eminent services to one's

country; illustris (from dwaxe6ago) renowned for rank and
virtue; nobilis (from novisse) belonging to a family whose
members have already been invested with the honours of the
state.
CELEBRARE, see Saepe.

CELER, see Citus.
CELER, see Navigium.
CELSUs, see Altus.
CENSERE ; JUDICARE ; ARBITRAR1; AESTIMARE; OPI
NAR1, PUTARE, RERI; AUTUMARE; Ex1sTIMARE; CRE
DERE. 1. Censere, judicare, arbitrari, aestimare, denote pass
ing judgment with competent authority, derived from a call to

the office of judge; censere, as possessing the authority of a
censor, or of a senator giving his vote; judicare, as possessing
that of a judge passing sentence; arbitrari, as possessing
that of an arbitrator; astimare (ataffoffat) as that of a taxer,
making a valuation; whereas opinari, putare, reri, and aesti
mare, denote passing judgment under the form of a private
opinion, with a purely subjective signification; opinari (ric)
as a mere sentiment and conjecture, in opp. to a clear convic
tion and knowledge, Cic. Orat. i. 23. Mur. 30. Tusc. iv. 7.
Rosc. Am. 10; putare, as one who casts up an account; reri
as a poetical, and autumare as an antiquated term. 2. AEsti

mare denotes passing judgment under the form of the poli
tical function of an actual taxer, to estimate anything exactly,
or according to its real value, or price in money; but existi
mare, as a moral function, to estimate any thing according to
its worth or truth; hence Cicero contrasts existimatio, not
aestimatio, as a private opinion, with competent judgment,
judicio; Cluent. 29. Verr. v. 68. 3. Censere denotes judg

ment and belief, as grounded upon one's own reflection and
conviction; credere, as grounded on the credit which is given

to the testimony of others. 4. Opinor, parenthetically, im
plies modesty, like oiual; whereas credo implies irony, like

the olkev, sometimes in propositions that are self-evident,
37
CERNERE-CITUS.
whereby the irony reaches the ears of those to whom the

truth could not be plainly spoken or repeated, or who might
be inclined to doubt it; sometimes, in absurd propositions
which a man thinks fit to put in the mouth of another;
sometimes, in propositions so evident as scarcely to admit of
controversy. (v. 300.)
CERNERE, see Videre.
CERRITUs, see Amens.
CERTARE, see Imitatio.
CEssARE, see Vacare and Cunctari.
Cao RDA, FIDEs. Chorda (xop) is a single string;

fides (a pin) in the sing, and plur. means a complete collec
tion of strings, or a string-instrument.
CIBARE, CIBUs, see Alimenta.
CICATRIx, see Vulnus.
CICUR; MANsu ETUs. Cicur (redupl. of kopf: oual) de

notes tameness, merely in a physical sense, and as a term in
natural history, in opp. to ferus ; whereas mansuetus, in a
moral sense also, as implying a mild disposition, in opp. to
savus.
(iv. 257.)
CINCINNUs, see Crinus.
CIRCUMIRE, see Ambire.

CIRRUs, see Crinis.
CIRCULUs, see Orbis.

CIRCUMVENIRE, see Fallere,
CITUs; CELER; VELox; PFRNIx; PROPERUs; FESTI

NUs. 1. Citus and celer denote swiftness, merely as quick
motion, in opp. to tardus, Cic. Or. iii. 57. Sall. Cat. 15. Cic.
Fin. v. 11. N. D. ii. 20. Rosc. Com. 11. Top. 44; velow and
pernia, nimbleness, as bodily strength and activity, in opp. to
lentus; properus and festinus, haste, as the will to reach a
certain point in the shortest time, in opp. to segnis. Gell. x.

11. 2. Citus denotes a swift and lively motion, approaching
to vegetus ; celer, an eager and impetuous motion, approaching
to rapidus. 3. Pernicitas is, in general, dexterity and acti
vity in all bodily movements, in hopping, climbing, and
vaulting ; but velocitas, especially in running, flying, and
38
CIVILITAS-COGERE.
swimming, and so forth. Plaut. Mil. iii. 1, 36. Clare oculis

video, pernix sum manibus, pedibus mobilis. Virg. AEn. iv.
180. Curt. vii. 7, 53. Equorum velocitati parest hominum
pernicitas.
4. Properus, properare, denote the haste which,
from energy, sets out rapidly to reach a certain point, in opp.

to cessare; whereas festinus, festinare, denote the haste which
springs from impatience, and borders upon precipitation.

(ii. 144.)
CIv1LITAs, see Humanitas. CIVITAs, see Gens.
CLAM, see Celare.
CLARITAs, see Gloria.
CLARUs, see Celeber.
CLAUSTRUM, see Cera.
CLEMENTIA, see Mansuetudo.
CLIVUs, see Collis.
CLYPEUs, see Scutum.
CoDICILLI, see Literae.
CLANGERE; CLAMARE; WocIFERAR1. Clangere is the
cry of animals and the clang of instruments, like *Ayyav;

clamare and vociferari, the cry of men; clamare, an utterance
of the will, but vociferari, of passion, in anger, pain, in
intoxication. Rhet. ad Her. iii. 12. Acuta exclamatio habet
quiddam illiberale et ad muliebrem potius vociferationem,
quam advirilem dignitatem in dicendo accommodatum. Senec.
Ep. 15. Virg. AEn. ii. 310. Exoritur clamorque virum clan
gorque tubarum. (v. 103.)
CoENUM, see Lutum.
CoEPIssE, see Incipere.
CoERCERE ; CoMPEscERE. Coercere denotes restriction,

as an act of power and superior strength; whereas compes
cere (from pedica, Treav) as an act of sovereign authority
and wisdom. (iv. 427.)
CoETUS, see Concilium.
CoGERE; ADIGERE. Cogere (from co-igere) means by

force and power to compel to something; adigere, by reflec
tion and the suggestion of motives to persuade to something.
Tac. Ann. VI. 27. Se ea necessitate ad preces cogi, per
12
coGITAREcognitio.
39
quas consularium aliqui capessere provincias adigerentur.

(vi. 70.)
CoGITARE; MEDITAR1; CoMMENTAR1. 1. Cogitare (from

the Goth. hugjan) denotes the usual activity of the mind,
which cannot exist without thinking, or employing itself about
something; meditari (from ueaffa), the continued and in
tense activity of the mind, which aims at a definite result.
Ter. Heaut. iii. 3, 46. Quid nunc facere cogitas? Compare
this with Adelph. v. 6, 8. Meditor esse affabilis. Cic. Cat. i.
9, 22.
In Tusc. iii. 6, cogitatio means little more than con
sciousness; whereas meditatio means speculative reflection.

2. Meditari has an intensive meaning, with earnestness, ex
ertion, and vivacity; commentari (only in Cicero) means to

reflect leisurely, quietly, and profoundly. (v. 198.)
CoGNATUs, see Necessarius.
CoGNITIo; NoTITIA; SCIENTIA; IGNARUs; INscIUs;
NEscIUs. 1. Cognitio is an act of the mind by which know

ledge is acquired, whereas notitia and scientia denote a state
of the mind; notitia, together with mosse, denotes a state of
the merely receptive faculties of the mind, which brings an
external appearance to consciousness, and retains it there;
whereas scientia, together with scire, involves spontaneous
activity, and a perception of truth: notitia may be the result
of casual perception; scientia implies a thorough knowledge
of its object, the result of mental activity. Cic. Sen. 4, 12.
Quanta notitia antiquitatis' quanta scientia juris Romani!
2. The ignarus is without notitia, the inscius without scientia.
Tac. H. i. 11. AEgyptum provinciam insciam legum, ignaram
magistratuum; for legislation is a science, and must be studied;
government an art, and may be learnt by practice. 3. Inscius
denotes a person who has not learnt something, with blame;
nescius, who has accidentally not heard of, or experienced
something, indifferently. Cic. Brut. 83. Inscium omnium
40
COGNOSCERE-COMERE.
rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens
et impendentis mali nescius. (v. 266.)
CoGNosceRE, see Intelligere.
CoLAPHUs, see Alapa.
CoHoRs, see Caterva.

CoLERE, see Vereri.
CoLLIs; Clivus, TUMULUs; GRUMUs. Collis and cli

vus denote a greater hill or little mountain; collis (from celsus)
like kokovoc, as an eminence, in opp. to the plain beneath,
and therefore somewhat steep; clivus, like k\irc, as a sloping
plain, in opp. to an horizontal plain, and therefore only gra
dually ascending; whereas tumulus and grumus mean only a
hillock, or great mound; tumulus, like 5x60c, means either a
natural or artificial elevation; grumus, only an artificial eleva
tion, like Xioua. Colum. Arbor. a. f. Collem autem et clivum,
modum jugeri continentem repastinabis operis sexaginta.
Liv. xxi. 32. Erigentibus in primos agmen clivos, apparue
runt imminentes tumulos insidentes montani. Hirt. B. Hisp.
24. Ex grumo excelsum tumulum capiebat. (ii. 121.)

CoLLoquiUM, see Sermo. Colon Us, see Incolere.
CoLUBER, see Anguis.
CoMA, see Crinis.
CoMBURERE, see Accendere.
CoMERE; DEcoRARE; ORNARE. 1. Comere and deco
rare denote ornament, merely as an object of sense, as pleasing

the eye; ornare, in a practical sense, as at the same time
combining utility. 2. Comere (koausiv) denotes ornament
as something little and effeminate, often with blame, like
nitere, in opp. to nature, noble simplicity, or graceful negli
gence, like Kouuoiv, whereas decorare and ornare, always with
praise, like splendere, as denoting affluence and riches; deco
rare (from 8tkm) in opp. to that which is ordinary and un
seemly, like koa usiv; ornare (from pivo?) in opp. to that
which is paltry and incomplete, like haktiv. 3. Comere im
plies only a change in form, which by arranging and polishing
gives to the whole a smart appearance, as in combing and
4]
COMISSATIO-CONCEDERE.
braiding the hair; but decorare and ornare effect a material
change, inasmuch as by external addition new beauty is con

ferred, as by a diadem, and so forth. Quintil. xii. 10, 47.
Comere caput in gradus et annulos; compare with Tibull. iii.

2, 6. Sertis decorare comas; and Virg. Ecl. vi. 69. Apiocrines
ornatus amaro. (iii. 26].)
CoMiss ATIo, see Epula.
CoMITARI; DEDUCERE ; PRoseaui. Comitari means to
accompany for ones own interest, aco}\ov6eiv; deducere, from
friendship, with officiousness; prosequi, from esteem, with
respect, troorurew. (vi. 73.)
CoMITAs, see Humanitas.
CoMIT1A, see Concilium.
CoMMENTARI, see Cogitare.
CoMMITTERE, see Fidere.
CoMMODARE; MUTUUM DARE.
Commodare means to
lend without formality and stipulation, on the supposition of

receiving the thing lent again when it is done with. Mutuum
dare is to grant a loan on the supposition of receiving an equi
valent when the time of the loan expires. Commodatio is an act
of kindness; mutuum datio is a matter of business. (iv. 137.)
CoMMUNICARE, see Impertire.
CoMOEDUs, see Actor.
CoMPAR, see AEquus.
CoMPEDEs, see Vincula.
CoMPENDIUM, see Lucrum.
CoMPEscERE, see Coercere. CoMPLECTI, see Amplecti.
CoNARI, see Audere.
CoMPLEMENTUM, SUPPLEMENTUM. Complementum serves,
like a key-stone, to make any thing complete, to crown the

whole, whereas supplementum serves to fill up chasms, to
supply omissions.
CoNCEDERE; PERMITTERE ; INDULGERE ; CoNNIVERE.
Concedere and permittere mean, to grant something which a
man has full right to dispose of; concedere, in consequence of

a request or demand, in opp. to refusing, like avyxopiaat;
permittere, from confidence in a person, and liberality, in opp.
to forbidding, like pival; whereas indulgere and connivere

G
42
CONCESSUM-CONDITIO.
mean to grant something, which may properly be forbidden;
indulgere (#vexextiv?), from evident forbearance; connivere

(karavav), from seeming oversight.
CoNCEssum Est: LICET , FAs Est. Concessum est means,
what is generally allowed, like #sari, and has a kindred signi

fication with licet, licitum est, which mean what is allowed by
human laws, whether positive, or sanctioned by custom and
usage, like 6thic #ort; fas est means what is allowed by divine
laws, whether the precepts of religion, or the clear dictates of
the moral sense, like atv art. (v. 167.)
CoNCILIUM: CoNCIo; CoMITIA; CoETUs; CoNVENTUs.
1. Concilium, concio, and comitia, are meetings summoned for

fixed purposes; concilium (#vyka)\etv), an assembly of noble
men and persons of distinction, of a committee, of the senate,
the individual members of which are summoned to deliberate,
like avvptov; whereas concio and comitia mean a meeting of

the community, appointed by public proclamation, for passing
resolutions or hearing them proposed; concio (ciere, stan)

means any orderly meeting of the community, whether of the
people or of the soldiery, in any state or camp, like a 6AAoyo;
comitia (from coire) is an historical term, confined to a Roman
meeting of the people, as kk\mata to an Athenian, and Aa
to a Spartan. 2. Caetus and conventus are voluntary assem
blies; caetus (from coire) for any purpose, for merely social
purposes, for a conspiracy, and so forth, like givooc; whereas
conventus, for a serious purpose, such as the celebration of a
festival, the hearing of a discourse, and so forth, like buffyv
plc, travyuptc. (v. 108.)
CoNCLAvE: CUBICULUM. Conclave is the most general
term for any closed room, and especially a room of state; cu
biculum is a particular expression for a dwelling-room. (vi. 75.)
CoNCORDIA. see Otium.
CoNCUBINA, see Pellew.
CoNDERE, see Celare and Sepelire.

CoNDITIo; STATUS. Conditio (#676egic, ovv6safa) is a
CONFESTIM-CONSTAT.
43
state regulated by the will; status is a state arising from con
nexion. Cic. Flam. xii. 23. Omnem conditionem imperii tui,

statumque provinciae demonstravit mihi Tratorius. (vi. 76.)
CoNFESTIM, see Repente.
CoNFIDERE, see Fidere.
CoNFIDENTIA, see Fides.

CoNFINIs, see Vicinus.
CoNFIs Us; FRETUs. Confisus means, subjectively, like

securus, depending on something, and making one's self easy,
Terowflc; whereas fretus (ppakrc, ferox.) means, objectively,
like tutus, protected by something, #ppouvoc. (i. 20.)
CoNFITERI, see Fateri.
CoNFLIGERE, see Pugnare.
CoNFUTARE, see Refutare.
CoNGERIES, see Acervus.
CoNJux, see Femina.
CONNIVERE, see Concedere.
CoNSANGUINEUs, see Necessarius.
CoNsCENDERE, see Scandere.
CoNSECRARE, see Sacrare. CoNSEQUI, see Invenire.
CoNJUGIUM ; MATRIMONIUM ; CoNTUBERNIUM ; NUP
TLE. Conjugium and matrimonium denote the lasting con
nexion between man and wife, for the purpose of living toge
ther and bringing up their offspring; conjugium is a very
general term for a mere natural regulation, which also takes
place among animals; contubernium means the marriage con
mexion between slaves; matrimonium, the legal marriage be
tween freemen and citizens, as a respectable and political

regulation; whereas nuptiae means only the commencement
of matrimonium, the wedding, or marriage-festival.
CoNSIDERARE ; CoNTEMPLAR1. Considerare (from karst
stv) denotes consideration as an act of the understanding,

endeavouring to form a judgment; contemplari (from kara
6ausiv), an act of feeling, which is absorbed in its object,
and surrenders itself entirely to the pleasant or unpleasant
feeling which its object excites. (v. 130.)
CoNsoRs, see Socius.
CoNSPECTUs, CoNSPICERE, see Widere.
CoNSTAT; APPARET; ELUCET; LIQUET. Constat means
G 2
44
CONSTITUERE-CONTAMINARE.
a truth made out and fixed, in opp. to a wavering and un

steady fancy or rumour; whereas apparet, elucet, and liquet,
denote what is clear and evident; apparet, under the image
of something stepping out of the back-ground into sight;

elucet, under the image of a light shining out of darkness;
liquet, under the image of frozen water melted. (vi. 78.)
CoNSTITUERE, see Destinare.
CoNSUETUDo; Mos; RITUs; CAERIMONIA.
Consuetudo
denotes the uniform observance of any thing as a custom,

arising from itself, and having its foundation in the inclina
tion or convenience of an individual or people, #6oc; whereas
mos (modus) is the habitual observance of any thing, as a
product of reason, and of the self-conscious will, and has its
foundation in moral views, or the clear dictates of right, virtue,

and decorum, #6oc; lastly, ritus denotes the hallowed ob
servance of any thing, either implanted by nature as an
instinct, or introduced by the gods as a ceremony, or which,
at any rate, cannot be traced to any human origin. Consue
tudines are merely factitious, and have no moral worth; mores
are morally sanctioned by silent consent, as jura and leges by

formal decree; ritus (from 9.6abc, fiv6mbc.) are natural, and
are hallowed by their primaeval origin, and are peculiar to the
animal. (v. 75.)
2. Ritus is a hallowed observance, as directed
and taught by the gods or by nature; whereas carimonia

(knoeuovta) is that which is employed in the worship of the gods.
CoNSUEviss E, see Solere.
CoNSUMMARE, see Finire.
CoNTAGIUM, see Lues.
CoNTAMINARE; INQUINARE; PolluERE. Contaminare

(from contingo, contagio,) means defilement in its pernicious
effect, as the corruption of what is sound and useful; inqui
ware (from cunire, or from tvoc.) in its loathsome effect, as
marring what is beautiful, like uopgoeuv; polluere (from

pullus, weXXoc,) in its moral effect, as the desecration of what
CONTEMNERE--CONTROVERSIA.
45
is holy and pure, like uiatvetv. Cic. Caecil. 21, 70. Judiciis
corruptis et contaminatis ; compare with Coel. 6. Libidinibus
inquinari ; and Rosc. Am. 26, 71. Noluerunt in mare deferri,
me ipsum pollueret, quo ctera qu violata sunt, expiari
putantur. (ii. 56.)
CoNTEMNERE, s. Spernere. CoNTEMPLARI, s. Considerare.
CoNTENDERE, see Dicere. CoNTENT1o, see Disceptatio.

CoNTENTUM EssE, see Satis habere.
CoNTINENTIA, see Modus. CoNTINGERE, see Accidere.
CoNTINUo, see Repente.
CoNTINUUs ; PERPETUUs ; SEMPITERNUs ; AETERNUs.
1. Continuum means that which hangs together without break

or chasm ; perpetuum, that which arrives at an end, without
breaking off before. Suet. Cs. 76. Continuos consulatus,

perpetuam dictaturam. 2. Perpetuus, sempiternus, and ter
hus, denote continued duration ; but perpetuus, relatively, with
reference to a definite end, that of life for example ; sempiter
nus and ternus, absolutely, with reference to the end of time
in general ; sempiternus means, like o, the everlasting,
what lasts as long as time itself, and keeps pace with time ;
ternum (from aetas) like aiviov, the eternal, that which out
lasts all time, and will be measured by ages, for Tempus est
pars quaedam termitatis. The sublime thought of that which
is without beginning and end, lies only in ternus, not in
sempiternus, for the latter word rather suggests the long dura
tion between beginning and end, without noting that eternity
has neither beginning mor end. Sempiternus involves the
mathematical, ternus the metaphysical notion of eternity.
Cic. Orat. ii. 40, 169. Barbarorum est in diem vivere ; nostra
consilia sempiternum tempus spectare debent ; compare with

Fin. i. 6, 17. Motum atomorum nullo a principio, sed terno
tempore intelligi convenire. (i. 1.)
CoNTRARIUs, see Varius.
CoNTRovERsIA, see Disceptatio.
46
CONTUBERNIUM-CORUSCARE.
CoNTUBERNIUM, see Conjugium.

CoNTUMAC1A, see Pervicacia.
CoNTUMELIA ; INJURIA : OFFENSIo.
1. Contumelia
(from contemnere) denotes a wrong done to the honour of

another; injuria, a violation of another's right. A blow is an
injuria, so far as it is the infliction of bodily harm; and a con
tumelia, so far as it brings on the person who receives it, the
imputation of a cowardly or servile spirit. Senec. Clem, i.
10. Contumelias, quae acerbiores principibus solent esse quam
injurie. Pacuv. Non. Patior facile injuriam, si vacua est

contumelia. Phaedr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr.
iii. 44. 2. Contumelia and injuria are actions, whereas offen
sio denotes a state, namely, the mortified feeling of the offended

person, resentment, in opp. to gratia. Plin. H. N. xix. 1.
Quintil. iv. 2. Plin. Pan. 18. (iv. 194.)
CoNvENTUs, see Concilium. CoNVERTERE, see Vertere,
CoNviv1UM, see Epula.
CoNVICIUM, see Maledictum.
CoP1A, see Occasio.
CoP1AE, see Exercitus.
CoPIos Us, see Divitiae.
CoRDATUs, see Sapiens.
CoRPULENTUs, see Pinguis. CoRPUs, see Cadaver.
CoRRIGERE ; EMENDARE. Corrigere means to amend,
after the manner of a rigid schoolmaster or disciplinarian,

who would make the crooked straight, and set the wrong
right; whereas emendare, after the manner of an experienced
teacher, and sympathizing friend, who would make what is
defective complete. Plin. Pan. 6, 2. Corrupta est disciplina
castrorum, ut tu corrector emendatorque contingeres; the
former by strictness, the latter by wisdom. Cic. Mur. 29.
Verissime dixerim, nulla in rete (Catonem) esse hujusmodi,
ut corrigendus potius quam leviter inflectendus viderere;
comp. with Plin. Ep. i. 10. Non castigat errantes, sed emen
dat. (v. 319.)
CoRRUMPERE, see Depravare.
CoRUsCARE, see Lucere.
47
COXA-CRINIS.
CoxA; LATUS: FEMUR. Cora and corendix (coxeivn)

mean the hip; latus, the part between the hip and shoulder;
femur and femen, the part under the hip, the thigh. (vi. 84.)
CRAPULA, see Ebrietas.
CRATER, see Poculum.
CREARE; GIGNERE; PARERE; GENERARE.
l. Creare
(from kpto) means, by ones own will and creative power to

call something out of nothing; gignere (ytyveaflat, yev&offat.)
by procreation or parturition; gignere is allied to generare
only by procreation, and to parere (Terapetv, retpew,) only by
parturition. 2. Gignere is a usual expression, which repre
sents procreation as a physical and purely animal act, and
supposes copulation, conception, and parturition; whereas
generare is a select expression, which represents procreation
as a sublime godlike act, and supposes only creative power;
hence, for the most part, homines et belluae gigmunt, natura
et dii generant. And, Corpora gigmuntur, pomata gene
rantur. Cic. N. D. iii. 16. Herculem Jupiter genuit, is a
mythological notice; but Legg. i. 9. Deus hominem genera
vit, is a metaphysical axiom. (v. 201.)
CREBRO, see Sape.
CREDERE, see Censere and Fidere.
CREMARE, see Accendere.
CREPITU's, see Fragor.
CREPUscu LUM, see Mane.
CRIMINARI, see Arguere.
CRINIs; CAPILLUs; CoMA; CAESARIEs; PILUs; CIR

RUs; CINCINNUs. 1. Crinis and capillus denote the natural
hair merely in a physical sense, like 69t: ; crinis (from kpm

vov), any growth of hair, in opposition to the parts on which
hair does not grow; capillus (from caput), only the hair of the
head, in opp. to the beard, &c. Liv. vi. 16. Suet. Aug. 23.
Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in coma and
caesaries the accessory notion of beauty, as an object of sense,

is involved, inasmuch as hair is a natural ornament of the
body, or itself the object of ornament; coma (kun) is espe
48
CRUCIATUS-CUBITUS.
cially applicable to the hair of females; caesaries, to that of

males, like 36etoa. Hence crinitus means nothing more than
covered with hair; capillatus is used in opp. to bald-headed,
Petron. 26, and the Galli are styled comati, as wearing long
hair, like kapnkoudovrec. 2. Crinis, capillus, coma, caesaries,
denote the hair in a collective sense, the whole growth of

hair; whereas pilus means a single hair, and especially the
short and bristly hair of animals. Hence pilosus is in opp. to
the beautiful smoothness of the skin, as Cic. Pis. l; whereas
crimitus and capillatus are in opp. to ugly nakedness and

baldness. (iii. 14.)
3. Cirrus and cincinnus denote curled
hair; cirrus (kbn) is a natural, cincinnus (kikivvog) an arti

ficial curl. (iii. 23.)
CRUCIATUs: ToRMENTUM. Cruciatus, crucimenta, (spra,

rpkw) denote in general any pangs, natural and artificial;
tormenta (from torquere), especially pangs caused by an
instrument of torture, like the rack.
Cic. Phil. xi. 4. Nec
vero graviora sunt carnificum tormenta quam interdum cru

ciamenta morborum. (vi. 87.)
CRUDELITAs, see Savitia.
CRUENTUs, CRUOR, see Sanguis.

CUBARE; JAGERE ; SITUM EssB. Cubare (from kato) de
notes the lying down of living beings; situm esse (rby, siga.)
of lifeless things; jacere, of both. Cubare and jacere are
neuter; situm esse, always passive. Further, cubare gives the
image of one who is tired, who wishes to recruit his strength,

in opp. to standing, as requiring exertion; whereas jacere
gives the image of one who is weak, without any accessory
notion, in opp. to standing, as a sign of strength. (i. 138.)

CUBICULUM, see Conclave.
CUBILE ; LECTUs. Cubile is a natural couch for men and
animals, a place of rest, like kotrn, silv; lectus, an artificial

couch, merely for men, a bed, like Akrpov. (v. 279.)
CUBITUs, see Ulna.
49
CUDERE-CULMU.S.
CUDERE, see Verberare.

CUDo, see Cassis.
CULCITA; PULv1NUs; PULVINAR. Culcita (from cal

care :) is a hard-stuffed pillow; pulvinus and pulvinar, a soft
elastic pillow; pulvinus, such as is used on ordinary civil
occasions; pulvinar, such as is used on solemn religious
occasions. (vi. 89.)
CULMEN; FASTIGIUM. Culmen means the top, the up
permost line of the roof; fastigium, the summit, the highest
point of this top, where the spars of the roof by sloping and
meeting form an angle; therefore fastigium is a part of cul
men, Virg. AEn. ii. 458. Evado ad summi fastigia culminis.
*
Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And figuratively

culmen denotes the top only, with a local reference, as the
uppermost and highest point, something like kokopov; but
fastigium with reference to rank, as the principal and most
imposing point of position, something like kopu ph; therefore
culmen tecti is only that which closes the building, but fasti
gium that which crowns it; and fastigium also denotes a
throne, whence culmina montium is a much more usual term
than fastigia. (ii. 111.)

CULMUs; CALAMUs; STIPULA; SPICA; ARISTA;
ARUNDo; CANNA. l. Culmus means the stalk, with refer
ence to its slender height, especially of corn; calamus (kAa

loc) with reference to its hollowness, especially of reeds. 2.
Culmus means the stalk of corn, as bearing the ear, as the
body the head, as an integral part of the whole; stipula, as
being compared with the ear, a worthless and useless part of
the whole, as stubble. 3. Spica is the full ear, the fruit of
the corn-stalk, without respect to its shape; arista, the
prickly ear, the tip or uppermost part of the stalk, without

respect to its substance, sometimes merely the prickles.
Quintil. i. 3, 5. Imitatae spicas herbulae inanibus aristis ante
messem flavescunt. 4. Calamus, as a reed, is the general
ti
50
CULPA-CULPARE.
term; arundo (from poavoc) is a longer and stronger reed;

canna (from kavoiv?) a smaller and thinner reed. Colum. iv.
32. Ea est arundineti senectus, cum ita densatum est, ut
gracilis et cannae similis arundo prodeat. (v. 219.)

CULPA; Nox1A; Nox1Us; NocBNs; SONs.
1. Culpa
(koxla) denotes guilt as the state of one who has to answer

for an injury, peccatum, delictum, maleficium, scelus, flagi
tium, or nefas; hence a responsibility, and, consequently, a
rational being is supposed, in opp. to casus, Cic. Att. xi. 9.
Well. P. ii. 118, or to necessitas, Suet. Cl. 15; whereas novia,
as the state of one who has caused an injury, and can there
fore be applied to any that is capable of producing an effect,
*in opp. to innocentia. Liv. iii. 42, 2. Illa modo in ducibus
culpa, quod ut odio essent civibus fecerant; alia omnis penes
milites noxia erat. Cic. Marc. 13. Etsi aliqua culpa tenemur
erroris humani, a scelere certe liberati sumus ; and Ovid,
Trist. iv. 1, 23. Et culpam in facto, non scelus esse meo,

coll. 4, 37; hence culpa is used as a general expression for
every kind of fault, and especially for a fault of the lighter
sort, as delictum. 2. Culpa and novia suppose an injurious
action; but vitium (from abrn, rn) merely an action or qua

lity deserving censure, and also an undeserved natural defect.
3. Nocens, innocens, denote guilt, or absence of guilt, in a
specified case, with regard to a single action; but norius,
innovius, together with the poetical words nocuus, innocuus,
relate to the nature and character in general. Plaut. Capt.
iii. 5, 7 Decet innocentem servum atque innoxium confiden
tem esse; that is, a servant who knows himself guiltless of
some particular action, and who, in general, does nothing
wrong. 4. Norius denotes a guilty person only physically,
as the author and cause of an injury, like [3Aaepc.; but sons
(ovoroc) morally and juridically, as one condemned, or worthy
of condemnation, like 660c. (ii. 152.)
CULPARE, see Arguere,
51
CULTUS-CUR.
CULTUs, see Vestis.

CUMULUs, see Acervus.
CUNAE; CUNABUL.A.
Cunae (kotra) is the cradle itself;
incunabu'a, the bed, &c. that are in the cradle.
Plaut. Truc.
v. 13. Fasciis opus est, pulvinis, cunis, incunabulis.

CUNCTAR1; HAEstTARE; CEssARE.
(vi. 69.)
Cunctari (from vy
#xsw, or karxetv,) means to delay from consideration, like

uAAstv; haesitare, from want of resolution; cessare (ka0%av?)
from want of strength and energy, like kvv. The cunctans
delays to begin an action; the cessans, to go on with an
action already begun. (iii. 300.)
CUNCT1, see Quisque.
CUPERE, see Velle.
CUPIDo; CUPIDITAs; LIBIDo; VoI.UPTAs. 1. Cupido

is the desire after something, considered actively, and as in
action, in opp. to aversion; whereas cupiditas is the passion
of desire, considered neutrally, as a state of mind, in opp. to

tranquillity of mind. Cupido must necessarily, cupiditas may
be, in construction with a genitive, expressed or understood;
in this case, cupido relates especially to possession and money,
cupiditas, to goods of every kind. Well. P. ii. 33. Pecuniae
cupidine: and further on, Interminatam imperii cupiditatem.
2. Cupido and cupiditas stand in opp. to temperate wishes;
libido (from All) the intemperate desire and capricious longing
after something, in opp. to rational will, ratio, Suet. Aug.
69, or voluntas, Cic. Fam. ix. 16. Libidines are lusts, with
reference to the want of self-government; voluptates, plea
sures, in opp. to serious employments, or to pains. Tac. H.
ii. 31. Minus Vitellii ignavae voluptates quam. Othonis fla
grantissimae libidines timebantur. (v. 60.)
CUR; QUARE. Cur (from quare? or kc;) serves both for
actual questions, and for interrogative forms of speech;
whereas quare serves for those questions only, to which we
expect an answer. (vi. 93.)
H 2
52
CURA-CUSTODIA.
CURA; SoLLICITUDo; ANGoR ; Dolor; AEGRITUDo.

Cura, sollicitudo, and angor, mean the disturbance of the mind
with reference to a future evil and danger; cura (from the
antiquated word coera, from kotpavog) as thoughtfulness, un
easiness, apprehension, in opp. to incuria, like poovric: soli

citudo, as sensitiveness, discomposure, anxiety, in opp. to
securitas, Tac. H. iv. 58, like uptuva; angor (from yxo) as
a passion, anguish, fear, in opp. to solutus animus; whereas
dolor and aegritudo relate to a present evil; dolor (from 6Aav?)
as a hardship or pain, in opp. to gaudium, Ayoc, agritudo,
as a sickness of the soul, like ava, in opp. to alacritas.
Cic.
Tusc. v. 16. Cic. Fin. i. 22. Nec praeterea resulla est, quae
sua natura aut sollicitare possit aut angere. Accius apud
Non. Ubi cura est, ibi anxitudo. Plin. Ep. ii. 11. Caesar
mihi tantum studium, tantam etiam curamnimium est enim
dicere sollicitudinempraestitit, ut, &c. Quintil. viii. pr. 20.

Curam ego verborum, rerum volo esse sollicitudinem. (iv. 419.)
CURVUs; UNCUs; PANDUs; INCURvUs; RECURvUs;
REDUNCUs; REPANDUs; AD UNCUs. 1. Curvus, or in prose

mostly curvatus, denotes, as a general expression, all crooked
ness, from a slight degree of crookedness to a complete circle;
wncus supposes a great degree of crookedness, approaching to
a semi-circle, like the form of a hook; pandus, as light crooked

ness, deviating but a little from a straight line, like that
which slopes. 2. The curva form a continued crooked line;
the incurva suppose a straight line, ending in a curve, like
#Tukautic, the augurs staff, for example, or the form of a
man who stoops, &c. 3. Recurvus, reduncus, and repandus,
denote that which is bent outwards; aduncus, that which is
bent inwards. Plin. H. N. xi. 37. Cornua aliis adunca, aliis

redunca. (v. 184.)
CUs PIs, see Acies.
CUsTop1A; CARCER ; ERGAs TULUM.
Custodia (from
k=06a) is the place where prisoners are confined, or the prison;
CUTIS-DELIBUTU.S.
53
carcer (kpkapov, redupl. of kapic, circus,) that part of the

prison that is meant for citizens; ergastulum (from #9 youai,
or eigya,) the house of correction for slaves.
CUTIs, see Tergus.
CYATH Us, see Poculum.
CYMBA, see Navigium.
D.
DAMNUM ; DETRIMENTUM ; JACTURA. Damnum (&a

Tvn) is a loss incurred by one's self, in opp. to lucrum. Plaut.
Cist. i. 1, 52. Capt. ii. 2, 77. Ter. Heaut. iv. 4, 25. Cic. Fin.
v. 30. Sen. Ben. iv. 1. Tranq. 15; whereas detrimentum (from
detrivisse) means a loss endured, in opp. to emolumentum.
Cic. Fin. i. 16. iii. 29; lastly, jactura is a voluntary loss, by
means of which one hopes to escape a greater loss or evil, a
sacrifice. Hence damnum is used for a fine; and in the form,
Videant Coss., ne quid resp. detrimenti capiat, the word dam

num could never be substituted for detrimentum. (v. 251.)
DAPEs, see Epulae.
DEAMARE, see Diligere.
DEAMBULARE, see Ambulare.
DEBERE, see Necesse est.
DECERNERE, see Destinare.
DECIPERE, see Fallere.
DECLARARE, see Ostendere.
DECORARE, see Comere.
DEDECUs, see Ignominia.
DEDICARE, see Sacrare.
DEDUCERE, see Comitari.
DEEssE, see Abesse.
DEFENDERE, see Tueri.
DEFICERE, see Abesse and Turba.
DEFLERE, see Lacrimare.
DEFoRMIs, see Teter.
DEGERE, see Agere.
DE INTEGRO, see Iterum.
DELECTATIO, see Oblectatio. DELERE, see Abolere.
DELIBUTUs; UNCTUs; OBLITUs. Delibutus (from Ast
3sty, Auev,) besmeared with something greasy, is the

general expression; unctus (from trypc * or vxsiv?) means
54
DELICTUM-DEMENS.
anointed with a pleasant ointment; and oblitus (from oblino)

besmeared with something impure. (vi. 98.)
DELICTUM ; PECCATUM, MALEFACTUM ; MALEF1C1 UM:
FACINUs; FLAGITIUM ; SCELUs; NEFAs ; IMPLETAs. 1.
Delictum and peccatum denote the lighter sort of offences;

delictum, more the transgression of positive laws, from levity;
peccatum (from Taxic), rather of the laws of nature and
reason, from indiscretion. 2. A synonyme and as it were a
circumlocution of the above words is malefactum : whereas
maleficium and facinus involve a direct moral reference; male
ficium is any misdeed which, as springing from evil intention,

deserves punishment; but facinus, a crime which, in addition
to the evil intention, excites astonishment and alarm from the
extraordinary degree of daring requisite thereto. 3. There

are as many sorts of evil deeds, as there are of duties, against
oneself, against others, against the gods; flagilium (from
BAayic) is an offence against oneself, against one's own ho
mour, by gluttony, licentiousness, cowardice; in short, by
actions which are not the consequence of unbridled strength,
but of moral weakness, as evincing ignavia, and incurring
shame; whereas scelus (arxmobv) is an offence against others,

against the right of individuals, or the peace of society, by
robbery, murder, and particularly by sedition, by the display,
in short, of malice; nefas (parov) is an offence against the
gods, or against nature, by blasphemy, sacrilege, murder of
kindred, betrayal of one's country; in short, by the display
of impietas, an impious outrage. Tac. G. 12. (ii. 139.)

DELIGERE; ELIGERE. Deligere means to choose, in the
sense of not remaining undecided in ones choice; eligere, to
choose, in the sense of not taking the first thing that comes.
(v. 98.)
DELIRIUM, see Amens.
DELUBRUM, see Templum.
DEMENs, see Amens.
DEMERE-DESCISCERE.
55
DEMERE ; ADIMERE ; ExIMERE; AUFERRE; ERIPERE ;

SURRIPERE ; FURAR1. 1. Demere, adimere, and easimere,
denote a taking away without force or fraud; demere (from

de-imere) means to take away a part from a whole, which
thereby becomes less, in opp. to addere, or adjicere. Cic.

Orat. ii. 25.
Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii.
60; adimere, to take away a possession from its possessor,

who thereby becomes poorer, in opp. to dare and reddere.
Cic. Verr. i. 52. Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48.
Tac. Ann. xiii. 56; erimere, to remove an evil from a person
oppressed by it, whereby he feels himself lightened. 2. Au

ferre, eripere, surripere, and furari, involve the notion of an
illegal and unjust taking away; awferre, as a general expres

sion for taking away any thing; eripere, by force to snatch
away; surripere and furari, secretly and by cunning; but
surripere may be used for taking away privily, even when
just and prudent self-defence may be pleaded as the motive;
whereas furari (popv, ppo) is only applicable to the mean
handicraft of the thief Sen. Prov. 5. Quid opus fuit auferre?
accipere potuistis; sed ne nunc quidem auferetis, quia nihil
eripitur nisi retinenti. Cic. Verr. i. 4, 60. Si quis clam sur
ripiat aut eripiat palam atque auferat: and ii. 1, 3. Non
furem sed ereptorem. (iv. 123.)
DEMOL1R1, see Destruere.
DEMoRI, see Mors.
DENEGARE, see Negare.
DENsus, see Angustus.
DENUo, see Iterum.
DEPLORARE, see Lacrimare.
DEPRAvARE; CoRRUMPERE. Depravare denotes to make
any thing relatively worse, provided it is still susceptible of

amendment, as being merely perverted from its proper use;
whereas corrumpere denotes to make anything absolutely bad
and useless, so that it is not susceptible of amendment, as
being completely spoilt. (v. 321.)
DERIDERE, see Ridere.
56
DESERERE-DETERIOR.
DEsciscERE, see Turba.

DESERTUM, see Solitudo.
DESIDIA, see Ignavia.
DESERERE, see Relinquere.

DEsIDERARE, see Requirere.
DESINERE; DEs is TERE. Desinere denotes only a condi

tion in reference to persons, things, and actions, as, to cease;
whereas desistere, an act of the will, of which persons only
are capable, as to desist. (iii. 101.)
DEsolTUs, see Relinquere.
DESPERANs, see Erspes.
DESPICERE, see Spernere,
DESTINARE ; OBSTINARE ; DECERNERE ; STATUERE ;
CoNSTITUERE. 1. Destinare and obstinare denote forming

a resolution as a psychological, whereas decernere and sta
tuere as a political act. 2. Destinare means to form a decided
resolution, by which a thing is set at rest; obstinare, to form
an unalterable resolution, whereby a man perseveres with
obstimacy and doggedness. 3. Decernere denotes the final
result of a formal consultation, or, at least, of a deliberation
approaching the nature and seriousness of a collegial discus

sion; statuere, to settle the termination of an uncertain
state, and constituere is the word employed, if the subject or

object of the transaction is a multitude. Cic. Fr. Tull. Hoc
judicium sic expectatur, ut non unae rei statui, sed omnibus
constitui putetur. (iv. 178.)
DESTINATIO, see Pervicacia.
DESTITUERE, see Relinquere.
DESTRUERE: DEMoLIRI. Destruere means to pull down
-
an artificially constructed, demoliri, a solid, building. (vi. 2.)

DETERIoR; PEJoR. Deterior (a double comparative from
de) means, like Xeipov, that which has degenerated from a
good state, that which has become less worthy; whereas
Pejor (from Tsc), like kaktov, that which has fallen from
bad to worse, that which is more evil than it was.
Hence
57
DETESTARI-DICE.R.E.
Sallust. Or. Phil. 3. AEmilius omnium flagitiorum postremus,

qui pejor an ignavior sit deliberari non potest:in this pas
sage deterior would form no antithesis to ignavior. The
deterrimi are the objects of contempt, the pessimi of abhor

rence; Catullus employs the expression pessimas puellas, the
worst of girls, in a jocular sense, in a passage where this
expression has a peculiar force; whereas deterrimus could,
under no circumstances, be employed as a jocular expres
sion, any more than the words wretched, depraved. (i. 53.)
DETESTARI, see Abominari. DETINERE, see Manere.
DETRECTATIO, see Invidia. DETRIMENTUM, s. Damnum.
DE Us, see Numen.
DEVERsor IUM ; Hospit: UM ; CAUPON A ; TABERNA ;
PoPINA; GANEUM. Deversorium is any house of reception

on a journey, whether one's own property, or that of ones
friends, or of inn-keepers; hospitium, an inn for the reception
of strangers; caupona (from kaprova (lat?), a tavern kept by
a publican. These establishments afford lodging as well as
food; whereas tabernae, popinae, ganea, only food, like restau
rateurs; tabernae (from trabes?) for the common people, as
eating-houses; popinae (from popa, Tlai,) for gentlefolks and
gourmonds, like ordinaries; ganea (from ayavc?) for volup
tuaries. (vi. 101.)
DEVINCIRE, see Ligare.
DICARE, see Sacrare.
IDICERE; AIo; INQUAM ; AssEvKRARE ; AFFIRMARE;
CoNTENDERE ; FARI; FABULAR1. 1. Dicere denotes to
say, as conveying information, in reference to the hearer, in

opp. to tacere, like the neutral word loqui, Cic. Rull. ii. 1.
Verr. ii. 1.71, 86. Plin. Ep. iv. 20. vii. 6, like Aystv; but
aio expresses an affirmation, with reference to the speaker, in
opp. to nego. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent.
Eum. ii. 2, 21, like pval. 2. Ait is in construction with an
indirect form of speech, and therefore generally governs an
I
58
DICE.R.E.
infinitive; whereas inquit is in construction with a direct

form of speech, and therefore admits an indicative, impera
tive, or conjunctive. 3. Aio denotes the simple affirmation
of a proposition by merely expressing it, whereas asseverare,
affirmare, contendere, denote an emphatic affirmation; asse
verare is to affirm in earnest, in opp. to a jocular, or even

light affirmation, jocari, Cic. Brut. 85; affirmare, to affirm as
certain, in opp. to doubts and rumours, dubitare, Divin. ii.
3, 8; contendere, to affirm against contradiction, and to main
tain one's opinion, in opp. to yielding it up, or renouncing

it. 4. Dicere (8878 ai) denotes to say, without any accessory
notion, whereas loqui (Aakatv), as a transitive verb, with the
contemptuous accessory notion, that that which is said is

mere idle talk. Cic. Att. xiv. 4. Horribile est quae loquantur,
quae minitentur. 5. Loqui denotes speaking in general; fa
bulari, a good-humoured, or, at least, pleasant mode of speak
ing, to pass away the time, in which no heed is taken of the
substance and import of what is said, like Maxtiv; lastly,

dicere, as a neuter verb, denotes a speech prepared according
to the rules of art, a studied speech, particularly from the
rostrum, like A&yev. Liv. xlv. 39. Tu, centurio, miles, quid
de imperatore Paulo senatus decreverit potius quam quid
Sergio Galba fabuletur audi, et hoc dicere me potius quam
illum audi; ille nihil praeterquam loqui, et id ipsum maledice
et maligne didicit. Cic. Brut. 58. Scipio sane mihi bene et
loqui videtur et dicere. Orat. iii. 10. Neque enim conamur

docere eum dicere quiloqui nesciat. Orat. 32. Muren. 34,
71. Suet. Cl. 4. Qui tam agapc loquatur, qui possit quum
declamat captic dicere quae dicenda sunt non video. 6. Fari
(pval) denotes speaking, as the mechanical use of the organs
of speech to articulate sounds and words, nearly in opp. to
infantem esse; whereas loqui (Aaksiv), as the means of giving
utterance to one's thoughts, in opp. to tacere. And as fari
may be sometimes limited to the utterance of single words, it
DICTERIUM-DILIGENTI.A.
59
easily combines with the image of an unusual, imposing,

oracular brevity, as in the decrees of fate, fati, whereas loqui,
as a usual mode of speaking, is applicable to excess in speak
ing, loquacitas. (iv. 1.)
DICTERIUM, see Verbum.
DICTO AUDIENTEM Esse, see Parere.
D1Es; TEMPUs; TEMPESTAs ; DIE ; INTERDIU. 1. Dies
(from vioc) denotes time in its pure abstract nature, as mere

extension and progression; whereas tempus and tempestas,
with a qualifying and physical reference, as the weather and
different states of time; tempus denotes rather a mere point
of time, an instant, an epoch; tempestas, an entire space of
time, a period. Hence dies docebit refers to a long space of
time, after the lapse of which information will come, like
Xpvoc; whereas tempus docebit refers to a particular point of
time which shall bring information, like kapc. (iv. 267.) 2.
Die means by the day, in opp. to by the hour or the year;
whereas interdiu and diu, by day, in opp. to noctu; but inter
diu stands in any connexion; diu only in direct connexion
with noctu. (iv. 288.)
D1Es FESTI, see Solemnia.
DIFFERRE ; PROFERRE ;
PRockASTINARE ; PRORO
GARE. 1. Differre denotes delay in a negative sense, whereby

a thing is not done at present, but laid aside; whereas pro
ferre and procrastinare delay in a positive sense, as that which
is to take place at a future time; proferre refers to some other
time in general; procrastinare, to the very next opportunity.

2. Differre denotes an action, the beginning of which is put
off; prorogare, a condition or state, the ending of which is put
off, as to protract. (vi. 102.)
DIFFICILIs, see Arduus and Austerus.
D1GLADIARI, see Pugnare.
DIGNUM Esse, see Merere.

DILIGENTIA, see Opera.
60
DILIGERE-DIRIMERE.
DILIGERE; AMARE; DEAMARE; ADAMARE; CARITAs:
AMoR; PIETAs. 1. Diligere (from &Aystv) is love arising

from esteem, and, as such, a result of reflection on the worth
of the beloved object, like pastv; whereas amare is love

arising from inclination, which has its ground in feeling, and
is involuntary, or quite irresistible, like 'pay, $pagflat; diligere
denotes a purer love, which, free from sensuality and selfish
ness, is also more calm; amare, a warmer love, which, whe

ther sensual or platonic, is allied to passion. Cic. Att. xiv.
17. Tantum accessit ut mihi nunc denique amare videar, ante
dilexisse. Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2.
Amare means to love in general; deamare, as an intensive, to
love desperately, like amore deperire; and adamare, as an
inchoative, to fall in love. 3. Caritas, in an objective sense,
means to be dear to some one; amor, to hold some one
dear: hence the phrases, Caritas apud aliquem; amor erga

aliquem. 4. Caritas, in a subjective sense, denotes any
tender affection, especially that of parents towards their chil
dren, without any mixture of sensuality, and refers merely to
persons, like dyrn or aropy; whereas amor denotes ardent
passionate love to persons or things, like poc; lastly, pietas
(from lixto, lnc.) the instinctive love to persons and things,
which we are bound to love by the holy ties of nature, the
gods, those related to us by blood, one's native country, and
benefactors. Caritas rejoices in the beloved object and its
possession, and shows itself in friendship and voluntary sacri
fices; amor wishes evermore to get the beloved object in its
power, and loves with a restless unsatisfied feeling; pietas
follows a natural impulse and religious feeling. (iv. 97.)
DILU CULUM, see Mane.
DIMETARI, DIMET1R1, see Metiri.
DIMICARE, see Pugnare.
DIMITTERE, see Mittere.
DIRIMERE, see Dividere.
DIRIPERE-DiscRIMEN.
61
DIRIPERE, see Vastare.

DIR Us, see Atrov.
DiscEPTATIo; LITIGATIo; CoNTRov ERs1A; CoNTEN
TIo; ALTER CATIo; JURGIUM ; Rix A. l. Disceptatio, liti
gatio, and controversia, are dissensions, the settling of which

is attempted quietly, and in an orderly way; contentio, alter
catio, and jurgiu.n, such as are conducted with passion and
vehemence, but which are still confined to words; rive
(9krne), such as, like frays and broils, come to blows, or at

least threaten to come to blows, and are mid-way between
jurgium and pugna. Liv. xxxv. 17. Ex disceptatione alter
cationem fecerunt. Tac. Hist. i. 64. Jurgia primum, mox
rixa inter Batavos et legionarios. Dial. 26. Cassius Severus
non pugnat, sedrixatur. 2. Controversia takes place between
two parties when they place themselves in array on opposite
sides; disceptatio, when they commence disputing with each
other, in order to arrive at the path of truth, or to discover
what is right, but without a hostile feeling; litigatio, when a
hostile feeling and a personal interest are at the bottom of

the dispute. 3. Contentio would maintain the right against
all opponents, and effect its purpose, whatever it may be, by
the strenuous exertion of all its faculties; altercatio would

not be in debt to its opponent a single word, but have the
last word itself; jurgium (from boy) will, without hearkening
to another, give vent to its ill-humour by harsh words. Con
tentio presents the serious image of strenuous exertion; alter
catio, the comic image of excessive heat, as in womens
quarrels; jurgium, the hateful image of rude anger. (v. 274.)

DiscERNERE ; DistiNGUERE. Discernere (8takoystv)
means to distinguish by discrimination and judgment; dis
tinguere (8tagral, or taryyev,) by signs and marks. (vi.
103.)
DiscIPLINAE, see Literae.
DiscRIMEN, see Tentare.
62
DISERTUS-DISSERERE.
DISERTUs; FACUNDUs; ELoquENs.
Disertus and fa
cundus denote a natural gift or talent for speaking, whereas
eloquens, an acquired and cultivated art. Disertus is he who

speaks with clearness and precision; facundus, he who speaks
with elegance and beauty; eloquens, he who combines clear
ness and precision with elegance and beauty. The disertus
makes a good teacher, who may nevertheless be confined to a
one-sided formation of intellect; the facundus is a good com
panion, whose excellence may nevertheless be confined to a
superficial adroitness in speaking, without acuteness or depth,
- whereas the eloquens, whether he speaks as a statesman or as
an author, must, by talent and discipline in all that relates to

his art, possess a complete mastery over language, and the
resources of eloquence. Cic. Orat. 5, 19. Antonius . . . .
disertos ait se vidisse multos, eloquentem omnino neminem.
Quintil. viii. pr. 13. Diserto satis dicere quae oporteat; or
nate autem dicere proprium est eloquentissimi. Suet. Cat.
53. Eloquentiae quam plurimum adtendit, quantumvis facun
dus et promptus. (iv. 14.)
DISPAR, see AEquus.
DISPERTIRE, see Dividere.
DISPUTARE, see Disserere.
DissERERE; DISPUTARE.
Disserere (&epsiv) means to
express an opinion in a didactic form, and at the same time

to explain the grounds of that opinion; but disputare (ta
Tru6476a) in a polemical form, and to take into consideration
the arguments against it, and with ones opponent, whether
an imaginary person or actually present, to weigh argument
against argument, and ascertain on which side the balance
truth lies. The disserens takes only a subjective view of the
question; but the disputans would come at a result of objec
tive validity. Disserere, moreover, denotes a freer, disputare
a more methodical discussion of the subject. Cic. Rep. iii.
16. i. 24. Fin. i. 9, 31. Orat. ii. 3, 13. (iv. 19.)
DISTINGUERE-DIVINARE,
63
DISTINGUERE, see Discernere.

DisTRIBUERE, see Dividere.
DIU, DIUTIUs, DIUTINUs, see Pridem.
DivKLLERE, see Frangere.
DIVERSUs, see Varius.
DivipERE; PARTIRI; DIRIMERE; DisPERTIRE; Dis

TRIBUERE.
l. Dividere and dirimere mean to divide some
thing, merely in order to break the unity of the whole, and

separate it into parts, whereas partiri means to divide, in
order to get the parts of the whole, and to be able to dispose
of them. Hence the phrases divide et impera, and dividere
sententias, but partiri praedam. 2. Divisio denotes, theoreti
cally, the separation of a genus into its species, whereas par

titio, the separation of the whole into its parts. Quintil. v.
10, 63. Cic. Top. 5. 3. Dividere refers to a whole, of which
the parts are merely locally and mechanically joined, and
therefore severs only an exterior connexion; but dirimere
refers to a whole, of which the parts organically cohere, and
destroys an interior connexion. Liv. xxii. 15. Casilinum
urbs . . . Volturno flumine diremta Falernum ac Campanum
agrum dividit: for the separation of a city into two halves by
a river, is an interior separation, whereas the separation of
two neighbouring districts by a city, is an exterior separation.
4. Dividere means also to separate into parts, without any
accessory notion, whereas dispertire, with reference to future
possessors, and distribuere, with reference to the right owners,
or to proper and suitable places. (iv. 156.)
Div1NARE; PRAEsAGIRE; PRAESENTIRE; PRAEvIDERE;
VATICINARI; PRAEDICERE. 1. Divinare denotes foreseeing
by divine inspiration and supernatural aid, like uavrajeoffat;
Presagire (prae and hygia.6a), in a natural way, by means of a
peculiar organization of mind bordering on the supernatural;
presentire and praevidere, by an unusual measure of natural
talent; praesentire, by immediate presentiment; praevidere, by
64
DIVITIAE-DOCTRINA.
foresight, by an acute and happy combination. 2. Divinare,

&c. are merely acts of perception, whereas valicinatio and
praedictio, the open expression of what is foreseen; valicinatio,
that of the divinans and praesagiens, like rpopurata, prophecy;
but praedictio, that of the praesentiens and praevidens, predic
tion. (vi. 105.)
Div ITLE ; OPEs ; GAZE : LocuPLEs ; OPULENTUs ;
CoPros Us. 1. Divitia and gaze denote riches quite gene

rally, as professions and the means of satisfying one's wishes
of any sort, whereas opes, as the means of attaining higher
ends, of aggrandizing one's self, and of acquiring or main
taining influence. Divitie (from 886eiv) denotes the riches of
a private person, like TAoroc; opes (opulentus, Toxic.) the
instrument of the statesman, or of the ambitious in political
life; gaze, the treasure of a king or prince, like 6ngavpot.
2. Dives means rich in opp. to poor, Quintil. v. 10, 26, like
Tr}\otiatoc; locuples (loculos, TA6v), wealthy, in opp. to
egens, egenus, Cic. Planc. 35. Ros. Com. 8, like apwetc; opu
lentus and copiosus, opulent, in opp. to inops, Cic. Parad. 6.
Tac. H. iii. 6, like stropoc. (v. 81.)
Divor:T1UM, see Repudium.
Div Us, see Numen.
DocTOR; PR.ECEPTOR; MAGISTER.
Doctor means the
teacher, as far as he imparts theory, with reference to the

student, in opp. to the mere hearer; praeceptor, as far as he
leads to practice, in reference to the pupil, in opp. to the
mere scholar; magister, in a general sense, with reference to
his superiority and ascendency in knowledge, in opp. to the
laity. Cic. Orat. iii. 15. Vetus illa doctrina eadem videtur et
recte faciendi et bene dicendi magistra, neque disjuncti doc
tores, sed iidem erant vivendi praeceptores atque dicendi.
And Mur. 31. (vi. 105.)
DocTRINA; ERUDITIO.
Doctrina denotes learning as a
particular species of intellectual cultivation, whereas eruditio
65
DOCTRINA-DOLOR.
the learned result, as the crown of intellectual cultivation.
Doctrina evinces a superiority in particular branches of know

ledge, and stands as a co-ordinate notion with erercitatio,
which is distinguished from it by involving a superiority in
the ready use of learning, and can therefore, even as a mere
theory, be of more evident service in practice than that which
is indirectly important; eruditio stands in still closer relation

to practice, and involves the co-operation of the different
branches of knowledge and different studies to the ennobling
of the human race; it denotes genuine zeal for the welfare of
mankind in an intellectual, as humanitas does in a moral point

of view. (v. 268.)
DocTRINA, see Literae.
Dolor ; TRISTITIA ; MoESTITIA ; LUCTUs.
1. Dolor
(from 6\av, #6Xuoc 2) denotes an inward feeling of grief, opp.

to gaudium, Cic. Phil. xiii. 20. Suet. Caes. 22, like Ayoc,
whereas tristitia, maeror, luctus, denote an utterance or external
manifestation of this inward feeling. Tristitia and maestitia

are the natural and involuntary manifestation of it in the
gestures of the body and in the countenance; luctus (dAvk
rc), its artificial manifestation, designedly, and through the
conventional signs of mourning, as cutting off the hair,
mourning clothes, &c. at an appointed time, like Tv6oc.
Maeror also serves for a manifestation of dolor, and luctus of
maeror and tristitia, as far as the manifestation arises from the
feeling, or is not opposed to it. Cic. Att. xii. 28. Moerorem

minui; dolorem nec potui, nec si possem vellem. Phil. xi. 1.
Magno in dolore sum, vel in moerore potius, quem ex mise
rabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud
non triste solum, verum etiam luctuosum, quod Julius avitus
decessit. Tac.Agr. 43. Finis vitae ejus nobis luctuosus, ami
cis tristis; for relations only put on mourning. Tac. Ann.
ii. 82. Quanquam nec insignibus lugentium abstinebant,
altius animis moerebant. Cic. Sext. 29, 39. Luctum nos hau
K
66
T) OLOR-DONUM.
simus majorem, dolorem ille animi non minorem. 2. Tris

titia (from Tapakrc?) denotes the expression of grief in a bad
sense, as gloom, fretfulness, and ill-humour, opp. to hilaritas,
Cic. Att. xii. 40. Fin. v. 30. Caecil, ap. Gell. xv. 9. Quintil.
xi. 3, 67, 72, 79, 151; whereas maestitia (from utipo) denotes
grief, as deserving of commiseration, as affliction, when a
most just grief gives a tone of sadness, in opp. to laetus, Sall.
Cat. f. Tac. Ann. i. 28. Tristitia is more an affair of reflection;
maestitia, of feeling. The tristis, like the truculentus, is known

by his forbidding look, his wrinkled forehead, the contraction
of his eyebrows; the maestus, like the afflictus, by his lack

lustre eyes and dejected look. Tac. Hist. i. 82. Rarus per
vias populus moesta plebs; dejecti in terram militum vultus,
ac plus tristitiae quam poenitentiae. Cic. Mur. 24, 49. Tris
tem ipsum, moestos amicos: and Orat. 22, 74. (iii. 234.)
DoLoR, see Cura.
DoNUM, MUNUs; LARGITIo; DoNARIUM ; DoNAT1
vUM; LIBERALITAs. 1. Donum (&ortvn) means a present,
as a gratuitous gift, by which the giver wishes to confer plea

sure, like Bpov; whereas munus, as a reward for services,
whereby the giver shows his love or favour, like ypac.; lastly,
largitio, as a gift from self-interested motives, which under
the show of beneficence would win over and bribe, generally
for political ends. Suet. Caes. 28. Aliis captivorum millia

dono afferens; that is, not merely as a loan: compare with
Ner. 46. Auspicanti Sporus annulum muneri obtulit; that is,

as a handsome return. Tac. H. ii. 30. Id comitatem bonita
temque faventes vocabant, quod sine modo (Vitellius) donaret
sua, largiretur aliena. 2. Donarium denotes particularly a

gift to a temple; donativum, a military gift, or earnest-money,
which the new emperor at his accession to the throne distri
butes among the soldiers; liberalitas, a gift which the empe
ror bestowed, generally on a poor nobleman, for his support.
(iv. 142.)
DORSUM-DUPLEX.
67
DoRsUM ; TERGUM. Dorsum (from 8pac) denotes the

back, in an horizontal direction, consequently the back of an
animal, in opp. to the belly, like vrov; tergum (from rpXn
Xoc), the back, in a perpendicular direction, consequently the
part between the shoulders in a man, in opp. to the breast,
like usrppsvov. Hence dorsum montis denotes the upper
most surface; tergum montis, the hinder part of a mountain.
(v. 15.)
DUBIUs; AMBIGUUs; ANCEPs. Dubius (8otc) and am

biguus (duple #xov) denote doubt, with reference to success
or failure, fortune or misfortune; anceps, with reference to
existence itself, to the being or not being. Vell. Pat. ii. 79.
Ea patrando bello mora fuit, quod postea dubia et interdum
ancipiti fortuna gestum est. Tac. Ann. iv. 73. (v. 282.)
DUDUM, see Pridem.
DULC1s, see Suavis.
DUMI; SENTEs; VE PREs. Dumi denotes bushes growing

thickly together, which present the appearance of a wilder
mess; sentes, prickly and wounding bushes, thorn-bushes;

vepres denotes both, thorn-bushes which make the ground a
wilderness. (vi. 108.)
DUPLEx; DUPLUM ; GEMINUs; DUPLICITER ; BIFA
RIAM. 1. Duplex (8trMa) denotes double, as distinct magni
tudes to be counted: duplum (&rAo) as continuous magni

tudes to be weighed or measured. Quintil. viii. 6, 42. In quo
et numerus est duplex et duplum virium. 2. Dupler denotes

double, from the resemblance and equality of the two parts
with reference to the principal notion, like BitNotic; geminus,
from resemblance and equality of the two with reference to
each other, like 8tvuoc. In Cic. Part. 6. Verba geminata
et duplicata vel etiam saepius iterata; the word geminata
refers to the repetition of the same notion by synonymes;

duplicata to the repetition of the same word. 3. Dupliciter
is always modal; in two different manners, with double pur
K 2
68
EBRIUS-ELO QUI.
pose; bifariam is local, in two places, or two parts. Cic.

Fam. ix. 20. Dupliciter delectatus sum literis tuis; compare
with Tusc. iii. 11. Bifariam quatuor perturbationes aequaliter
distributae sunt.
(v. 281.)
E.
EBRIU's ; VINoLENTUs ;
TEMULENTUs;
CRAPULA ;
EBRIos Us. 1. Ebrietas places the consequence of the im

moderate use of wine in its most favourable point of view, as
the exaltation and elevation of the animal spirits, and in its
connexion with inspiration, like u0m; whereas vinolentia,
and the old word temulentia, in its disgusting point of view,
as brutal excess, and in its connexion with the loss of recol
lection, like oivogic; lastly, crapula, the objective cause of

this condition, like sparAm. 2. Ebrius, and the word of
rare occurrence, madusa, denote a person who is drunk, with
reference to the condition; ebriosus, a drunkard, with refer

ence to the habit. (v. 330.)
ECCE, see En.
EDULIA, see Alimenta.
EGESTAs, see Paupertas.
ELABORARE, see Labor.
EDITUs, see Altus.

EGERE, see Carere.
E.JULARE, see Lacrimare.
ELIGERE, see Diligere.
E LONGINQUo, see Procul.

ELoquENs, see Disertus.
ELoqu I; ENU.N.CIARE ; PRO Loqui ; PRONUNCIARE ;
RECITARE. 1. Eloqui and enunciare denote an act of the
intellect, in conformity to which one utters a thought that

was resting in the mind; but the eloquens regards therein
both substance and form, and would express his thought in
the most perfect language; whereas the enuncians regards
merely the substance, and would only make his thought pub
lici juris, or communicate it; hence elocutio belongs to rheto
ric, enuntiatio to logic. 2. On the other hand, proloqui
ELUCET-EMIN ENS.
69
denotes a moral act, in conformity to which one resolves to

give utterance to a secret thought, in opp. to reticere, like
profiteri; lastly, pronuntiare, a physical act, by which one
utters any thing, whether thought of, or written mechanically
by the organs of speech, and makes it heard, like recitare.
Pronuntiare, however, is a simple act of the organs of speech,
and aims merely at being fully heard; recitare is an act of

refined art, and aims by just modulation, according to the
laws of declamation, to make a pleasing impression. Pro

nuntiatio relates only to single letters, syllables, and words, as
the elements and
both to the words and
whereas recitatio relates
#: import, as the spirit of speech.
(iv. 4.)
ELUCET, see Constat.
EMENDARE, see Corrigere.
EMERE; MERCARI; REDIMERE.
l. Emere means to
buy, where furnishing ones self with the article is the main
point, the price the next point, like rotagdal; whereas mer
cari (from dupysiv) means to buy, as a more formal trans
action, generally as the mercantile conclusion of a bargain,
like tutoA&v. 2. Emere refers to the proper objects of trade;

redimere to things which, according to the laws of justice and
morality, do not constitute articles of trade, and which the
buyer might either claim as his due, or ought to receive freely
and gratuitously, such as peace, justice, love, and so forth.
Cic. Sext. 30, 36. Quis autem rex qui illo anno non aut
emendum sibi quod non habebat, aut redimendum quod
habebat, arbitrabatur? (iv. 116.)
EMIN ENs; Ex CELLENs ; PRAECLARUs ; PRAESTANs; IN
sign is; SINGULARIs; UNICUs. 1. Eminens, excellens, pre

clarus, and praestans, involve a mere acknowledgment of supe
riority; whereas egreffius, with an expression of enthusiasm,

like glorious; evimius, with an expression of admiration, like
excellent. 2. Erimius, &c. relate altogether to good qualities,
70
EMINET-EQU U.S.
like superior, and can be connected with vices and faults only
in irony; whereas insignis, singularis, and unicus, are indif
ferent, and serve as well to heighten blame as praise, like
distinguished, matchless. (vi. 111.)
EMINET, see Apparet.
EMINUs, see Procul,
EM1ss ARIUS, s. Explorator. EMOLUMENTUM, s. Lucrum.
EMOR1, see Mors.
EN; EccE. En (") means, see here what was before
hidden from thee! like jv, invi, inve; whereas ecce (#xe? or
the reduplication of the imperative of Eco, to see, oculus?)
means, see there what thou hast not before observed
ioff.
like
(vi. 112.)
ENSIs, see Gladius.

ENUNC1ARE, see Eloqui.
EPISTOLA, see Literae.
EPULAE; CoNVIv1UM ; DAPEs ; EPULUM ; CoMIss ATIo.
Epule is the general expression, the meal, whether frugal or

sumptuous, whether en famille or with guests, at home or in
public; convivium is a social meal, a convivial meal; dapes
(from 8bal, 88tryov,) a religious meal, a meal of offerings;
epulum, a solemn meal, mostly political, a meal in honour of
something, a festival; comissatio (from kouev), a gorman
dizing meal, a feast. (v. 195.)
EQUUs; CABALLUs ; MANNUs; CANTERIUs. Equus
(from the antiquated word, ehu,) denotes a horse, as a general
expression, a term in natural history; caballus (from kapw),
a horse for ordinary services; mannus, a smaller kind of horse,
like palfrey, for luxury; canterius, a castrated horse, a geld
ing. Sen. Ep. 85. Cato censorius canterio vehebatur et hip
poperis quidem impositis. Oh quantum decus saeculi! Ca
tonem uno caballo esse contentum, et me toto quidem
Ita
non omnibus obesis mannis et asturconibus et tolutariis
praeferres unum illum equum ab ipso Catone defrictum. (iv.

287.)
ERGASTULUM-EXCELLENS.
7]
ERGASTULUM, see Custodia.

ERIPERE, see Demere.
ERRARE; WAGAR1; PALARI. Errare (ppen) is to go

astray, TXavoffat, an involuntary wandering about, when one
knows not the right way; vagari and palari, on the other
hand, mean a voluntary wandering; vagari, like d'Aaaffa,
when one disdains a settled residence, or straight path, and

wanders about unsteadily; palari (from pandere?) when one
separates from ones company, and wanders about alone.
Erramus ignari, vagamur soluti, palamur dispersi. Tac. H.
i,68. Undique populatio et caedes; ipsi in medio vagi; ab
-jectis armis magna pars, saucii aut palantes in montem Voce
tiam perfugiunt. (i.89.)
ERUDIRE; ForMARE ; INSTITUERE.
Erudire and for
mare denote education as an ideal good, and as a part of

human improvement; erudire, generally, and as far as it frees
from ignorance; formare, specially, and as far as it prepares
one in a particular sphere, and for a particular purpose, and
gives the mind a bent thereto; whereas instituere denotes
education as a real good, in order to qualify for a particular
employment. (vi. 113.)
-
ERUDITIO, see Literae.

EscA, see Alimenta.
EscENDERE, see Scandere. Es URIEs, see Fames.
ET; QUE; Ac; ATQUE. Et (ri) is the most general

copulative particle; que and etet connect opposites; gue
(kal) on that very account, because they are opposites, as
terra marique; but etet, in order to point them out emphati
cally as opposites, or things completely separate, as et terra
et mari; whereas ac and atque connect synonymes, atque
before vowels and gutturals; ac before the other consonants;

as, for example, vir fortis ac strenuus. (vi. 114.)
Ev BNIRE, see Accidere.
EveRTERE, see Perdere.
E vestigio, see Repente.

ExcELLENs, see Eminens.
EvoCARE, see Arcessere.

ExCELSUs, see Altus.
72
EXCIPERE-EXILIS.
ExcIPERE, see Sumere.
Exco Rs, see Amens.

Excub LE ; STATIONEs ; VIGILLE.
Ercubiae are the sen
tinels before the palace, as guards of honour and safeguards;

stationes, guards stationed at the gate as an outpost; vigilia,
guards in the streets during the night as a patrol.
ExcusATIo, see Purgatio.
ExEMPLUM ; ExEMPLAR. Exemplum means an example
out of many, chosen on account of its relative aptness for a
certain end; whereas exemplar means an example before
others, chosen on account of its absolute aptness to represent
the idea of a whole species, a model. Cic. Mur. 31. Well. P.
ii. 100. Antonius singulare exemplum clementiae Caesaris;
compare with Tac. Ann. xii. 37. Si incolumem servaveris,
acternum exemplar clementiae ero; not merely tu clementiae,

but of clemency in general. (v. 359.)
ExERCITUs; CoPLE. Evercitus is an army that consists
of several legions; but copiae mean troops, which consist of
several cohorts.
ExHIBERE, see Praebere.

Ex1GERE, see Petere.
Ex1GUUs, see Parvus.
ExIL1s; MACER ; GRACIL1s; TENUIs. Evilis and macer
denote leanness, with reference to the interior substance and
with absolute blame, as a consequence of want of sap and of

shrivelling; evilis (from egere, exiguus,) generally as appli
cable to any material body, and as poverty and weakness, in
opp. to uber, Cic. Or. i. 12; macer (uakpoc, meagre,) espe
cially to animal bodies, as dryness, in opp. to pinguis, Virg.
Ecl. iii. 100; whereas gracilis and tenuis, with reference to
the exterior form, indifferently or with praise; tenuis (ravic),

on account of resemblance to delicacy, and generally as appli
cable to all bodies, in opp. to crassus, Cic. Fat. 4. Vitruv. iv.
4; but gracilis on account of its resemblance to procerus, and
73
ExIMEREExTERUs.
especially as applicable to animal bodies, like slender, in opp.

to opimus, Cic. Brut. 91; obesus, Cels. i. 3, 30. ii. 1. Suet.
Dom. 18. (v. 25.)
ExIMERE, see Demere.
Exist IMARE, see Censere.
ExITIUM, ExITUs, see Lues. ExPERIRI, see Tenture.
ExPETERE, see Welle.
ExPILARE, see Vastare.
ExPLORATOR; SPECULATOR; EMIssARIUs. Exploratores

are scouts, publicly ordered to explore the state of the coun
try or of the enemy; speculatores, spies, secretly sent out to
observe the condition and plans of the enemy; emissarii,
secret agents, commissioned with reference to eventual mea
sures and negotiations. (vi. 117.)

ExPROBRARE, see Objicere.
Exsequi, see Funus.
Exs PECTARE, see Manere.
Exspes; DESPERANs.
ExseCRARI, see Abominare.

ExsoMNIs, see Vigil.
Exspes denotes hopelessness, as a
state; but desperans, despondency, as the painful feeling of

hopelessness.
Exs'TRUCTU's, see Praeditus.
Exsul, see Perfuya.
Exsu LTARE, see Gaudere.

ExTA, see Caro.
ExTEMPLo, see Repente.
ExTERUs ; ExTERNUs ; PEREGRINUs ; ALIENIGENA.
ExTRARIUs; ExTRANEUs; ADvTENA; Hos PEs. 1. Erte
rus and externus denote a foreigner, as one dwelling in a foreign

country; whereas peregrinus, alienigena, advena, and hospes,
as one who sojourns for a time in a country not his own. 2.
Externus denotes a merely local relation, and is applicable to
things as well as to persons; but exterus, an intrinsic relation,
and is an epithet for persons only. Externae nationes is a
merely geographical expression for nations that are situated
without; exterae nationes, a political expression for foreign
nations. 3. Extraneus means, that which is without us, in
opp. to relatives, family, native country; whereas extrarius,
in opp. to ones self. Cic. ap. Colum. xii. Comparata est
L
74
EXTORRIS-EXUVIAE.
opera mulieris ad domesticam diligentiam; viri autem ad ex-.

ercitationem forensem et extraneam: comp, with Juv. ii. 56.
Utilitas aut in corpore posita est aut in extrariis rebus: or
Quintil. vii. 2, 9, with vii. 4, 9.
4. Peregrinus is one who
does not possess the right of citizenship, in opp. to civis, Sen.

Helv. 6; alienigena, one born in another country, in opp. to
patrius and indigena; advena, the emigrant, in opp. to indi
gena, Liv. xxi. 30; hospes, the foreigner, in opp. to popularis.
5. Peregrinus is the political name of a foreigner, as far as he
is without the rights of a citizen and native inhabitant, with
disrespect; hospes, the name given to him from a feeling of
kindness, as possessing the rights of hospitality. Cic. Rull.
ii. 34. Nos autem hinc Romae, qui veneramus, jam non hos
pites sed peregrini atque advenae nominabamur. (iv. 386.)
ExroRRIs, see Perfuga.
ExTRANEUs, ExTRARIUs, see Exterus.
ExTREMUs; ULTIMUs; Post REMUs; Noviss IMUs.
Ex
tremus and ultimus denote the last in a continuous magnitude,

in a space; extremus, the outermost part of a space, or of a
surface, in opp. to intimus and medius, Cic. N. D. ii. 27. 54.
Cluent. 65, like taxaroc; ultimus (superl. from ollus), the
outermost point of a line, in opp. to citimus and proximus.
Cic. Somn. 3. Prov. cons. 18. Liv. v. 38.4], like Aoto 6oc.
Whereas postremus and novissimus denote the last in a dis
crete quantity, or magnitude consisting of separate parts, in a
row of progressive numbers; postremus, the last in a row

that is completed, in which it occupies the last place, in opp.
to those that precede it, primus, princeps, tertius, like Wararoc;
whereas novissimus denotes the last in a row that is not com

plete, in which, as the last comer, it occupies the last place,
in opp. to that which has none to follow it, but is last of all,
like varoc.
ExUvLE, see Praeda.
FABER-FALLERE.
75
F.
FABER: OPIFEx; ARTIFEx. Fabri (from favere, fovere.)

are such workmen as labour with exertion of bodily strength,
carpenters and Smiths, Xapovakrac.; opifices such as need
mechanical skill and industry, Bvavaol; artifices such as
employ mind and invention in their mechanical functions,
Texviral. (v. 329.)

FABULAR1, see Loqui and Garrire.
FACERE, see Agere.

FACET1AE, see Lepidus.
FAC1Es ; Os; VULTUs; OCULI. Facies (from species)
and oculi (from kkoc) denote the face and eyes only in a
physical point of view, as the natural physiognomy and the
organs of sight; but os and vultus with a moral reference, as
making known the temporary, and even the habitual state of
the mind by the looks and eyes; os (from 560 mal), by the
glance of the eye, and the corresponding expression of the
mouth; vultus (from Aukrc), by the motion of the eye, and
the simultaneous expression of the parts nearest to it, the
serene and the darkened brow. Tac.Agr. 44. Nihil metus
in vultu: gratia oris supererat. (iv. 318.)
FACILITAs, see Humanitas. FACINUs, see Delictum.
FACTIO, see Partes.
FACTUM, see Agere.
FACULTAs, see Occasio.
FACUNDUs, see Disertus.
FALLACITER, see Perperam.
FALLERE; FRUSTRARI; DECIPERE; CIRCUMVENIRE;
FRAUDARE; IMPONERE. Fallere, frustrari, and imponere,

mean to deceive, and effect an exchange of truth for false
hood, apAAstv; the fallens (ap\\ov) deceives by erroneous

views; the frustrans (from liffoc), by false hopes; the impo
mens, by practising on the credulity of another. Decipere and

circumvenire mean to outwit, and obtain an unfair advantage,
L 2
76
FALSEFATIGATUS.
rarv; the decipiens, by a suddenly executed; the circum

veniens, by an artfully laid plot. Fraudare (let Cav) means to
cheat, or injure and rob any body by an abuse of his confi
dence. (v. 357.)
FALSE, FALso, see Perperam.
FAMA, see Rumor.
-
FAMEs: Esu RIEs ; INEDIA. Fames is hunger from want

of food, like Aubc, in opp. to satietas; whereas esuries is
hunger from an empty and craving stomach, in opp. to silis ;

lastly, inedia is not eating in a general sense, without refer
ence to the cause, though for the most part from a voluntary
resolution, like dairta. Hence fame and esurie perire mean
to die of hunger, whereas inedia perire means to starve one's

self to death.
(iii. 119.)
FAMILIA, see AEdificium.

FAMULUs, see Servus.
FAs Est, see Concessum est.
FASTIGIUM, see Culmen.
FAMILIARIs, see Socius.

FANUM, see Templum.
FASTIDIUM, see Spernere.
FASTUs, see Superbia.
FATERI; PROFITER1; CoNFITERI. Fateri means to dis
close, without any accessory notion, in opp. to celare, Liv.

xxiv.5. Curt. vi. 9; profiteri means to avow, freely and openly,
without fear and reserve, whether questioned or not; con
fiteri, to confess in consequence of questions, menaces, com
pulsion. The professio has its origin in a noble consciousness,
when a man disdains concealment, and is not ashamed of that
which he has kept secret; the confessio, in an ignoble con

sciousness, when a man gives up his secret out of weakness,
and is ashamed of that which he confesses. Cic. Caec. 9. 24.
Ita libenter confitetur, ut non solum fateri, sed etiam profiteri
videatur. Planc. 25.62. Rabir. perd. 5. (iv. 30.)

FATIGATUs ; FEssus; LAssus. Fatigatus and fessus
express the condition in which a man after exertion longs for
rest, from subjective weariness; whereas lassus and lassatus,
the condition in which a man after active employment has
77
FATUM-FELIX,
need of rest, from objective weakness. Cels. i. 2, 15. Exer

citationis finis esse debet sudor aut certe lassitudo, quae citra
fatigationem sit. Sall. Jug. 57. Opere castrorum et proclio
rum fessi lassique erant. (i. 105.)
FATUM, see Casus.
FATU Us, see Stupidus.
FAUSTU's, see Feliv.
FAUx; GLUTUs; INGLUVIEs; GUTTUR ; GURGULIo;
GULA. Faux, glutus, and ingluvies, denote the space within

the throat; glutus (y\rta), in men; ingluvies, in animals;
faux (ppvy), the upper part, the entrance into the throat;
whereas guttur, gurgulio, and gula, denote that part of the
body which encloses the space within the throat; gurgulio
(redupl. of gula), in animals; gula, in men; guttur, in either.
(v. 149.)
FAx; T.EDA; FUNALE. Faw is the general expression

for any sort of torch; taeda is a natural pine-torch; funale, an
artificial wax-torch.
FEL; Bills. Fel (from p\{yo, Ayua) is the gall of ani

mals, and, figuratively, the symbol of bitterness to the taste;
whereas bilis is the gall of human beings, and, figuratively,
the symbol of exasperation of mind. (v. 120.)
FEL1x; PRosPER ; FAUSTU's ; FoRTUNATUs; BEATUs.
Felix, faelia, (p5}\ov xov) is the most general expression for

happiness, and has a transitive and intransitive meaning,
making happy and being happy; prosper and faustus have
only a transitive sense, making happy, or announcing happi
ness; prosperum (Trpapopoc) as far as mens hopes and wishes
are fulfilled; faustum (from apaw, pavariotoc,) as an effect
of divine favour, conferring blessings; whereas fortunatus and
beatus have only an intransitive or passive meaning, being

happy; fortunatus, as a favourite of fortune, like survXfic;
beatus (line) as conscious of happiness, and contented, re

sembling the 0so psia Zvrec, like uakptoc.
(vi.125.)
78
FEMINA-FEROCIA.
FEMINA; MULIER ; UxoR; CoNJUx; MARITA. 1. Fe

mina (pvouvn) denotes woman with regard to her physical
nature and sex, as bringing forth, in opp. to mas; whereas
mulier (from mollis), woman, in a physical point of view, as
the weaker and more tender sex, in opp. to vir; whence
femina only can be used for the female of an animal. 2. Mu
lier denotes also the married woman, in opp. to virgo, Cic.
Verr. ii. 1; whereas uxor and conjur, the wife, in opp. to the
husband; uxor, merely in relation to the man who has mar
ried her, in opp. to maritus, Tac. G. 18; conjur (from con

jungere), in mutual relation to the husband, as half of a pair,
and in opp. to liberi, Cic. Att. viii. 2. Catil. iii. 1. Liv. v. 39.
40. Tac. Ann. iv. 62. H. iii. 18, 67. Suet. Cal. 17.
Accord
ingly, uror belongs to the man; conjua is on a par with the

man; uror refers to an every-day marriage, like wife; conjun,
to a marriage between people of rank, like consort. Vell.
Pat. ii. 100. Claudius, Gracchus, Scipio, quasi cujuslibet
uxore violata poenas perpendere, quum Caesaris filiam et
Neronis violassent conjugem. 3. Uvor is the ordinary, ma
rita a poetical, expression for a wife. (iv. 327.)
FEMUR, see Cova.
FERA, see Animal.
FERAx, see Faecundus.
FERE, see Paene.
FERIAE, see Solemnia.
FERIAR1, see Vacare.
FERIRE, see Verberare.
FERME, see Paene.
FEROCLA; FERo CITAs; VIRTUs; FoRTITUDo. Ferocia
and ferocitas (from poa) denote natural and wild courage,

of which even the barbarian and wild beast are capable;
ferocia, as a feeling, ferocitas, as it shows itself in action;
whereas virtus and fortitudo denote a moral courage, of which
men only of a higher mould are capable; virtus, that which
shows itself in emergetic action, and acts on the offensive;
fortitudo (from the old word forctitudo, from farcire,) that

which shows itself in energetic resistance, and acts on the
defensive, like constantia. Pacuv. Nisi insita ferocitate atque
79
FERRE.
ferocia.
Tac. Ann. xi. 19. Nos virtutem auximus, barbari
ferociam infregere: and ii. 25. (i. 44.)

FERRE ; PoRTARE ; BAJULARE ; GERERE.
1. Ferre
means, like ppstv, to carry any thing portable from one place
to another; portare and bajulare, like Baaren, to carry a
load; portare (from Topev), for ones self, or for others;
bajulare, as a porter. In Caes. B. G. i. 16. AEdui frumentum
. conferri, comportari, adesse dicere; conferre refers to
the delivery and the contribution from several subjects to the

authorities of the place; comportare, the delivery of these
contributions by the authorities of the place to Caesar. 2.
Ferre, portare, and bajulare, express only an exterior relation,
that of the carrier to his load, whereas gerere (aystosty), ges
fare, like ppstv, an interior relation, that of the possessor to
his property. As, then, bellum ferre means only either inferre
bellum or tolerare, so bellum gerere has a synonymous meaning
with habere, and is applicable only to the whole people, or to
their sovereign, who resolved upon the war, and is in a state
of war; but not to the army fighting, nor to the commander
who is commissioned to conduct the war. Bellum gerit
populus Romanus, administrat consul,capessit miles. (i. 150.)

FERRE ; To LERARE ; PERFERRE ; PERPETI; SUST1
NERE; SINERE; SUSTENTARE. 1. Ferre (ppav) represents

the bearing, only with reference to the burden which is borne,
altogether objectively, like ptosiv; whereas tolerare, perferre,

and pati, perpeti, with subjective reference to the state of
mind of the person bearing; the tolerans and perferens bear
their burden without sinking under it, with strength and
self-controul, synonymously with sustinens, sustaining, like
roAutov: the patiens and perpetuus (raffiv) without striving to

get rid of it, with willingness or resignation, enduring it,
synonymously with sinens. Ferre and tolerare have only a
noun for their object, but pati also an infinitive. 2. Perferre
is of higher import than tolerare, as perpeti is of higher
80
FERTILIS-FIDERE.
import than pati, to endure heroically and patiently. Poet.

ap. Cic. Tusc. iv. 29. Nec est malum, quod non natura hu
mana patiendo ferat: compare with Tac. Ann. i. 74. Sen.
Thyest. 307. Leve est miserias ferre; perferre est grave.
Plin. H. N. xxvi. 21. Qui perpeti medicinam non tolerave
rant. Tac. Ann. iii. 3. Magnitudinem mali perferre visu non
toleravit.
3. Tolerare (from r\nval) means to keep up under
a burden, and not sink down; but sustinere means to keep up

the burden, and not let it sink.
4. Pati denotes an intellec
tual permission, no opposition being made, like to let happen;

whereas sinere (vstva) denotes a material permission, not to
hold any thing fast nor otherwise hinder, to leave free. Pati
has, in construction, the action itself for its object, and governs
an infinitive; sinere, the person acting, and is in construction
with ut. (iv. 259.) 5. Sustinere means to hold up, in a general
sense, whereas sustentare, to hold up with trouble and diffi
culty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque

et arma sustentans tandem in castra venit; compare with
v. 1, 11. Tandem Laconum acies languescere, lubrica arma
sudore vix sustinens. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f.
(iii. 293.)
FERTIL1s, see Faecundus.
FERVERE, see Calere.
FESTA, see Solemnia.
FESTIvUs, see Lepidus.
FIDELITAs, see Fides.
FERULA, see Fustis.

FEssUs, see Fatigatus.
FESTINUs, see Citus.
FIDELIs, see Fidus.
FIDERE; CoNFIDERE ; FIDEM HABERE ; CREDERE ;

CoMMITTERE; PERMITTERE. 1. Fidere (Tst6=tv) means to
trust; confidere, to trust firmly, both with reference to strength

and assistance; whereas fidem habere, to give credit, and cre
dere, to place belief, namely, with reference to the good inten
tions of another. Liv. ii. 45. Consules magis non confidere
quam non credere suis militibus; the former with reference
to their valour, the latter with reference to their fidelity. 2.
81
FIDES.
Fidere, &c. denote trust as a feeling; committere, permittere,

as an action; the committens acts in good trust in the power
and will of another, whereby he imposes upon him a moral
responsibility, to intrust; the permittens acts to get rid of the
business himself, whereby he imposes at most only a political
or juridical responsibility, as to leave to. Cic. Font. 14. Ita
ut commissus sit fidei, permissus potestati. Verr. i. 32. v. 14.
(v. 259.)
FIDEs ; FIDELITAs; FIDUCLA; CoNFIDENTIA; AU DA
-
CIA: AUDENTIA. 1. Fides and fidelitas mean the fidelity

which a man himself observes towards others; fides, in a more
general sense, like Tigric, the keeping of one's word and
assurance, from conscientiousness, together with the reliance
of others upon us as springing from this quality, the credit

we possess; fidelitas denotes, in a more special sense, like
rugrrne, the faithful adherence to persons to whom we have
once devoted ourselves; whereas fiducia and confidentia denote
the trust we place in others; fiducia, the laudable trust in
things, in which we actually can trust, which is allied to the

courage of trusting in ourselves, in opp. to timor; Cic. Div.
ii. 31. Plin. Ep. v. 17, like 6paoc; but confidentia denotes a
blameable blind trust, particularly in ones own strength, in
opp. to foresight and discretion, and which converts spirit

into presumption, like 69goc. 2. Fiducia and confidentia
have their foundation in trusting to the prosperous issue of
anything; audacia and audentia, in the contempt of danger;
audacia sometimes means a laudable boldness, as a word of
higher import than fiducia; sometimes a blameable boldness,

as a civil term for temeritas, like rAug; but audentia is always
a laudable spirit of enterprise. Juven. xiii. 108. Quum

magna malae superest audacia causae, creditur a multis fiducia.
Sen. Ep. 87. Quae bona sunt, fiduciam faciunt, divitiae auda
ciam. (v. 256.)
FIDEs, see Religio.
Mt.
82
FIDES-FINDERE.
FIDEs, see Chorda.

FIDUCLA, see Fides.
FIDUs : FIDELIs ; INFIDUs ; INFIDELIs : PERFIDUs ;
PERFIDIosus. 1. Fidus denotes a natural quality, like trust

worthy, with relative praise; whereas fidelis denotes a moral
characteristic, as faithful, with absolute praise. Liv. xxii. 22.
Eovinculo Hispaniam vir unus solerti magis quam fidelicon

silio exsolvit. Abellex erat Sagunti, nobilis Hispanus, fidus
ante Poenis. 2. Infidus means unworthy of trust; infidelis,
unfaithful; perfidus, treacherous, in particular actions; per
fidiosus, full of treachery, with reference to the whole charac
ter.
(v. 255.)
F1GURA; FoRMA; SPECIES. Figura (from fingere, py

"yetv.) denotes shape altogether indifferently, in its mathema
tical relation, as far as it possesses a definite outline, like
axiua; whereas forma (pptuoc, ppmua,) with reference to
the senses, as far as it is a visible stamp and copy of an inte
rior substance, to which it corresponds, like uoppij; lastly,
species, in its physical relation, as far as it stands opposed to

the inner invisible substance, which it covers as a mere out
side, like sioc. Hence figurare means to shape, that is, to

give a definite outline to a formless mass; whereas formare
means to form, that is, to give the right shape to an unwrought
mass; and lastly, speciem addere means to bedeck any thing,
in the old sense of the word, that is, to give to a mass already
formed an exterior that shall attract the eye. According to
this explanation figura refers exclusively to the outline or

lineaments, whilst forma, or at least species, involves colour,
size, and the like.
(iii. 25.)
FIMUs, see Lulum.
FINDERE; SCINDERE. Findere means to separate a body

according to its natural joints, consequently to divide it, as it
were, into its component parts, to cleave; but scindere (aks
gal) to divide it by force, without regard to its joints, and so
8:3
FINIRE-FLAGRA.R.E.
separate it into fragments, to chop or tear to pieces. Hence

findere lignum means to cleave a log of wood, with the assist
ance of nature herself, lengthways; scindere, to chop it by
mere force breadthways. The findens a quor nave considers
the sea as a conflux of its component waters; the scindens,
merely as a whole. (iv. 154.)
FINIRE; TERMINARE ; CoNs UMMARE ; ABsolve RE ;
PERFICERE. Finire and terminare denote the mere ending
of any thing, without regard how far the object of the under
taking is advanced; finire (p6twelv?) to end, in opp. to inci
pere, Cic. Orat. iii. 59; but terminare, to make an end, in
opp. to continuare; whereas consummare, absolvere, and perfi
cere denote the completion of a work; consummare, as the
most general term in opp. to doing a thing by halves; absol
were refers to a duty fulfilled, and a difficult work which is
now done, and leaves the workman free, in opp. to inchoare;
perficere
refers to an end attained, and a self-chosen task,
which is now done, and may be called complete, in opp. to

conari.
Cic. Orat. 29, 30. Verr. i. 27.
Absolutus also has
an extensive signification, and refers to the completeness of the

work, like vre Mic; perfectus, an intensive signification, and
refers to the excellence of the work, like rAssoc. (iv. 366.)
FINIs; TERMINUs; LIMEs. Finis (from p6tvo) denotes
a boundary, as a mathematical line, like rAoc; terminus and
limes, a mark, as the material sign of a boundary; terminus
(repuevoc, tpua,) a stone set up, as the sign of a bounding
point, like rpua; limes, a ridge, as the sign of a bounding

line, like poc. Cic. Lael. 16. Constituendi sunt quisint in
amicitia fines et quasi termini diligendi.
Hor. Carm. ii. 18,
24. Revellis agri terminos et ultra limites clientium salis

avarus.
(iv. 359.)
FINITIMUs, see Vicinus.

FISCUs, see AErarium.
FLAGITIUM, see Delictum.
M 2
FIRMUs, see Validus.

FLAGITARE, see Petere.
FLAGRARE, see Ardere.
84
FLAVUS-FOECUNDU.S.
FLAv Us, see Luleus.
FLERE, see Lacrimare.

FLUCTUs, see Aqua.
FLUERE; MANARE; LIQUERE. Fluere (pMo) denotes

flowing, with reference to the motion of the fluid; manare
(from uavoc, or madere,) with reference to the imparting of
the fluid; and liquere, with reference to the nature of the
fluid. The cause of the fluendi is, that the fluid has no dam,
and according to the law of gravity flows on; whereas the
cause of the manandi is the over-fulness of the spring; lastly,
liquere, to be fluid, is the negative state of fluere and manare.
Hence fluere, with its synonyme labi, is more opposed to
harere and stare; and moreover labari, with its synonyme
effundi, more opposed to contineri, claudi; lastly, liquere, with
its synonyme dissolvi, more opposed to concrevisse, rigere.
Gell. xvii. 11. Plato potum dixit defluere ad pulmonem, eoque
satis humectato, demanare per eum, quia sit rimosior, et con
fluere inde in vesicam.
(ii. 1.)
FLUv1Us; FLUMEN; AMNIs. Fluvius, flumen (from p}\w)

denote, like pooc, psiua, an ordinary stream, in opp. to a pond
and lake; whereas amnis (uvac, manare,) like Toraubc, a
great and mighty river, in opp. to the sea. Cic. Div. i. 50.
and Divin. i. 35, 78. Ut flumina in contrarias partes fluxe
rint, atque in amnes mare influxerit. Tac. Ann. xv. 58. Se
nec. N. Q. iii. 19. Habet ergo non tantum venas aquarum
terra, ex quibus corrivatis flumina effici possunt, sed et amnes
magnitudinis vastae. Then: Hanc magnis amnibus aeternam
esse materiam, cujus non tangantur extrema sicut fluminum
et fontium.
Tac. Hist. v. 23. Quo Mosae fluminis os amnem
Rhenum oceano affundit. Curt. ix. 4, 5.
(ii. 7.)
FoEcuNDUs; FERTILIs ; FERAx; UBER: FRUGIFER;

FRUCTUos Us. 1. Fecundus (from pw, foetus) denotes the
fruitfulness of a living and breeding being, in opp. to effoetus,
like strokoc; whereas fertilis and ferae (from ppa) the fruit
FOEDUSFORMOSUS.
85
fulness of inanimate and productive nature, and of the ele

ments, opposed to sterilis, like eqopoc. Tac. Ann. xii. 63.
Byzantium fertili solo fecundoque mari, quia vis piscium hos

ad portus adfertur. Germ. 5. Terra satis ferax, frugiferarum
arborum impatiens, pecorum foecunda, sed plerumque impro
cera. Mela i. 9, 1. Terra mire fertilis et animalium per
foecunda genetrix. And ii. 7. 2. Fertilis denotes the actual
fruitfulness which has been produced by cultivation ; feraae,
the mere capability which arises from the nature of the soil.
Cicero uses fertilis in a proper, feraae, in a figurative sense.
3. Fertilis and feraae denote fruitfulness under the image of
creative and productive power, as of the father and mother ;
uber, under the image of fostering and sustaining, as of the
nurse, like efflnvijc ; frugifer, under the image of a corn-field ;
fructuosus, under that of a tree rich in fruit, like ykaptoc.
(iv. 331.)
FoeDUs ; SociETAs. Foedus (tretoi6c) is an engagement
for mutual security, om the ground of a sacred contract ;
whereas societas, an engagement to some undertaking in com
mon on the ground of a mere agreement. Liv. xxiv. 6. Hie
ronymus legatos Carthaginem mittit ad foedus ex societate
faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam
societatem . . . . foedere ullo confirmari posse credidi. (vi.
132.)
FoeDUs, see Taeter.
FoeMINA, see Femina.
Foesus ; UsURA. Foenus (from pto, foetus,) denotes interest

as the produce of capital, like t6rog ; usura denotes what is
paid by the debtor for the use of capital, like voc. (vi. 133.)
FoeTUs, FoeDUs, see Prgnans.
FoREs, see Ostium.
FoRMA, see Figura.
FoRMARE, see Erudire.
FoRM I Do, see Vereri.
FoRMosUs ; PULCHER. ; VENUsTUs. 1. Formosus means
beauty, as far as it excites pleasure and delight by fimeness of
86
FORS-FRANGERE.
form; pulchrum, as far as it excites admiration, is imposing,

and satisfies the taste by its perfectness; venustum, as far as
by its charms it excites desire, and captivates. Formositas
works on the natural sense of beauty: pulchritudo, on the
cultivated taste; venustas, on the more refined sensuality.
Suet. Ner. 51. Fuit vultu pulchromagis quam venusto; that
is, it had perfect and regular beauty rather than pleasing
features, and possessed a cold, heartless sort of beauty, by
which no one felt attracted. Comp. Catull. lxxxvi. Hor.
A. P. 99. Cic. Off. i. 36. 2. Venustas, loveliness, is of higher
import than gratia, grace; the former transports, the latter
only attracts. (iii. 29.)
FoRs, see Casus.
FoRTE, FoRTUIto, s. Casu.
FoRTITUDo, see Ferocia.
FoRTUNA, see Casus.
FoRTUNATUs, see Felix.
FovEA, see Specus.
FovERE, see Calere.
FRAGoR ; STREPITUs ; CREPITUs; SoNITUs. Fragor
(appayoc) is a hollow, discordant sound, as crashing, like

Bouroc; strepitus (6po, 6opu 2) a loud noisy sound, as
roaring, bawling, shrieking, like krtoc; crepitus (from kpu
BaAov?) a single sound, or the frequent repeating of the same
sound, as clapping, like kpovac, kproc; somitus (voaic,
'Evv8,) a sound consisting of the vibrations of elastic bodies,
as ringing, clinking, like iiM. Cic. Top. 12. Quaeruntur
pedum crepitus, strepitus hominum. (v. 117.)
FRAGRARE, see Olere.
FRANGERE; RUMPERE; DIVELLERE. 1. Frangere (65%at?
or a papa) denotes to break to pieces what is hard; rum

pere (from 6ro, bota}\ov.) to rend to pieces what is flexible.
Cato ap. Prisc. Si quis membrum rupit, autos fregit: for by
breaking a limb, not the invisible bones, but the visible flesh,
is rent asunder. When, however, rumpere is applied to any
thing hard, it involves the notion of exertion employed, and
of danger; the frangens breaks to pieces what is entire; the
FRAU DARE-FRIGERE.
87
rumpens rends to pieces what is obstructive. 2. Disrumpere

and diffringere mean to rend to pieces, and break to pieces,
what was originally entire; whereas divellere (8.6ssiv) to
tear asunder what was at first joined together. (v. 321.)
FRAUDARE, see Fallere.
FRENUM ; HABENA; OR.E.E.
1. Frenum (from poa 2)
is the bridle with which the rider breaks the wild horse, like
XaAv6c.; whereas habena (from hebes, Yaf20c, kulat) the

rein with which he turns the obedient horse, like jvtov. Hor.
Ep. i. 15, 13. Laeva stomachosus habena dicet eques; sed

equi frenato estauris in ore; that is, he minds not the reins,
and must feel the bit.
Cic. Orat. i. 53. Senatum servire
populo, cui populus ipse moderandi et regendi suipotestatem

quasi quasdam habenas tradidisset: comp. with Tac. Dial. 38.
Pompeius adstrinxit, imposuitgue quasi frenos eloquentiae.
2. Orea, aureae, now only to be found in auriga, were, per
haps, the generic term of frenum and habena, like harness.
(v. 137.)
FREQUENTER, see Saepe.
FRETUs, see Confisus.
FRICARE, see Laevis.
FRIGERE ; ALGERE: ALGIDUs ; ALSUs;
FRIG Us; GE LU'; GLACEs.
GELIDUs ;
1. Frigere (potgal) means to
be cold, in opp. to calere, Cic. Fam. viii. 8. Auct. Her. iv. 15.
Sen. Ir. ii. 18; whereas algere (dAysiv) means to feel cold, in
opp. to aestuare. Cic. Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin.
H. N. xvii. 26. 2. Algidus denotes cold, as an unpleasant
chill; alsus, as a refreshing coolness.
3. Frigidus denotes a
moderate degree of coldness, in opp. to calidus ; whereas

gelidus means on the point of freezing, in opp. to fervidus.
4. Frigus denotes, objectively, cold in itself, which attacks a
man, and leaves him; whereas frigedo denotes cold, subjec
tively, as the state of a man attacked by cold, which begins
and ends; it is an antiquated word, which has become obso
88
FRUCTUOSUS-FU LGU R.
lete by the general use of frigus. 5. Gelu, gelus, gelum,

(y\ota) denote, like koboc, cold that produces ice; gelicidium,
like Kovubc, a single attack of frost, a frosty night; and gla
cies, like koffaraXAoc, its effect, ice. (iii. 89.)
FRUCTUos Us, see Faecundus.
FRUG1, see Bonus.
FRUGIFER, see Faecundus.
FRUI, FRUNIsc1, see Uti.
FRUSTRA; NEQUIDQUAM ; INCAssuM ; HRRITUs.
1.
Frustra (from baffoc) means in vain, with reference to the
subject, whose expectation and calculations have been dis

appointed; whereas nequidquam (that is, in nequidquam, in
nihil.) to no purpose, refers to the nullity in which the thing
has ended. 2. Hence frustra, used adjectively, refers to the
person; whereas irritus, the actual adjective, refers to the
thing. 3. Frustra and nequidquam denote merely a failure,
without imputing a fault, like urnv; whereas incassum in
volves the accessory notion of a want of consideration, by
which the failure might have been calculated upon, and fore
seen, as in attempting any thing manifestly or proverbially
impossible, sic kevv. (iii. 100.)
FRUSTRAR1, see Fallere.
FRUTICETUM, see Rami.

FUGITIvus, see Perfuga.
.."
FULC1R1; NITI. Fulciri, fulius (pu}\g) means to prop

ones self up in order to be secure against falling, generally
by leaning against a pillar, &c.; whereas niti, nicus, in order
to climb a height, or to get forward, generally by standing on
a basis.
(ii. 127.)
FULGUR ; FULGURATIo; FULMEN. Fulgur, fulgetrum,

and fulguratio, denote the shining of the lightning in the
horizon, like darpath; fulgur, as momentary and single
flashes; fulguratio, as continued and repeated; whereas ful

men means the lightning that strikes the earth, like kepavv6c.
Liv. xl. 59. Fulguribus praestringentibus aciem oculorum, sed
fulmina etiam sic undique micabant, ut peti viderentur cor
FUNALE-FUSTIS.
89
pora. Curt. viii. 4, 3. Ovid, Met. iii. 300. Cic. Divin. ii. 19.
Plin. H. N. ii. 43. Si in nube erumpat ardens, fulmina; si
longiore tractunitatur fulgetra; his findi nubem, illis per
rumpi. Sen. Q. N. i. 1. (iii. 318.)
FUNALE, see Faw.
FUND AMENTUM, FUNDUs, see Solum.
FUNDUs, see Villa.
FUNIs, see Laqueus.
FUN Us: Exsequ LE; PoMPA. Funus (from powoc, Tep

vetv.) denotes the mere carrying out of the corpse, like & pop;
whereas easequide and pompa (touri) denote the solemn pro
cession; easequiae, of the living, as relations and friends;
pompa, of the inanimate, as the images of ancestors, and other
pageants. Cic. Quint. 15. Funus, quo amici conveniunt ad
exsequias cohonestandas. And Plin. H. N. x. 43. Flor. iii.
20. Nep. Att. 22. Elatus est in lecticula, sine ulla funeris
pompa, comitantibus omnibus bonis, maxima vulgi frequentia.
And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)
FURAR1, see Demere.
FuRoR, see Amens.

FUSTIs; FERULA; SUDEs; TRUDEs ; RUDIs; SCIPIo;
BACULUs. 1. Fustis and ferula denote sticks for striking;

sudes, trudes, and rudis, for thrusting; scipio and baculus, for
walking. 2. Fustis (trop6c?) is a cudgel or club, large
enough to strike a man dead; but ferula, a little stick, or rod
for the chastisement of school-boys; sudes (5%oc) and trudes
(orog6), derived from Trssel, a weapon called the morning

star) are used in battle; rudis (pabc) only as a foil in the
fencing-school; scipio (a.knittov, akla) serves especially for

ornament and state, as a symbol of superior power, or of the
honour due to age; baculus, bacillum, (34krpov) serve more
for use and convenience to lean upon, and at the same time,
when necessary, as a weapon. (iii. 265.) .
90
GALEA-GAUDERE.
G.
GALEA, see Cassis.

GANEUM, see Deversorium.
GANNIRE, see Latrare.
GARRIRE; FABULARI; BLATIRE; BLATERARE; Lo

QUAx; VERBosus. 1. Garrire (ynobo) denotes talking, with
reference to excessive fondness for speaking; fabulari, to the

nullity; blatire, and the intensive blaterare, to the foolishness
of what is said.
2. The garrulus is tiresome from the qua
lity, the loquaw from the quantity, of what he says. For

garrulitas expresses childish or idle talkativeness, from the
mere pleasure of talking and hearing ones self talk, without
regard to the value and substance of what is said, and has its
origin in a degeneracy of youthful vivacity, and even in the
abuse of superior talents, like XaAt; whereas loquacitas
(Aakew) expresses a quaint talkativeness, from inability to
stop short, which has its origin in the diminished energy of
old age, like aoAsaxta. The garrulus, in his efforts to please
and entertain by light conversation, is silly and imbecile; the
loquaw, in his efforts to instruct and make himself clearly
understood, is often tedious. 3. Garrulus and loquan denote
qualities of persons, speakers; verbosus, of things, speeches,
and writings. (iii. 81.)
GAUDERE ; LAETARI ; HILARIs; ALACER ; GESTIRE;
Exsu LTARE. 1. Gaudere (from yaupoc) denotes joy as an

inward state of mind, in opp. to dolor, like #8saffa; whereas
letari and hilarem esse, the utterance of joy. Tac. Hist. ii. 29.
Ut valens processit, gaudium, miseratio, favor; versi in laeti
tiam . . . laudantes gratantesque. 2. The latus (from Atkat
oua) shows his joy in a calm cheerfulness, which attests
perfect satisfaction with the present, in opp. to maestus, Tac.
Ann. xv. 23; the hilaris (i\apc) in awakened mirth, disposing
to jest and laughter, in opp. to tristis; the alacer (Aki) in
GAZAE-GENS.
91
emergetic vivacity, evincing spirit and activity, in opp. to

territus. Cic. Coel. 28. The gaudens, the letus, the hilaris,
derive joy from a piece of good fortune; the alacer at the
same time from employment and action. Cic. Divin. i. 33,
73. Equum alacrem laetus adspexit. Laetitia shows itself
chiefly in an unwrinkled forehead, and a mouth curled for
smiling; hilaritas, in eyes quickly moving, shining, and ra
diant with joy; alacritas, in eyes that roll, sparkle, and an
nounce spirit. Sen. Ep. 116. Quantam serenitatem laetitia
dat. Tac.Agr. 39. Fronte laetus, pectore anxius. Cic. Pis. 5.
Te hilarioribus oculis quam solitus es intuente. 3. Gaudere
and letari denote a moderate; exsultare and gestire, and per
haps the antiquated word vitulari, a passionate, uncontrolled
joy, as to exult and triumph; the gestiens (yn0=(v) discovers
this by an involuntary elevation of the whole being, sparkling
eyes, inability to keep quiet, &c.; the ensultans, by a volun
tary, full resignation of himself to joy, which displays itself,
if not by skipping and jumping, at least by an indiscreet out
break of joy, bordering on extravagance. 4. Jucundus denotes,
like juvat me, a momentary excitement of joy; latus, a more
lasting state of joy; hence latus is used as the stronger
expression, in Plin. Ep. v. 12. Quam mihi a quocunque excoli
jucundum, a te verolaetissimum est. (iii. 242.)
GAZAE, see Divitiae.
GELICIDIUM, GELIDUs, GELU, see Frigere.

GEMERE, see Suspirare.
GEMINUs, see Duplex.
GENA, see Mala.
GENERARE, see Creare.
GENs; NATIo; PopULUs; CIv1TAs. 1. Gens and natio
denote a people, in a physical sense, in the description of

nations, as a society originating in common descent and
relationship, without any apparent reference to civilization;
whereas populus and civitas denote a people in a political sense,
as a society formed by civilization and compact. Sall. Cat.
10, 1. Nationes ferae et populi ingentes subacti. Cic. Rep.
N 2
92
GENS-GLADIUS,
i. 25. 2. Gens (yever") includes all people of the same de

scent, like pAov; natio (from yuhotoc) a single colony of the
same, like #6, oc. Well. P. ii. 98. Omnibus ejus gentis nati
onibus in arma accensis. Tac. G. 2.38. But as gens, in this
physical sense, as the complex term for several colonies, has
a more comprehensive meaning than natio, so has it, at the
same time, in its political accessory meaning, as a clan, yvoc,
or as the complex term for several families, a narrower
meaning than populus; hence sometimes populus forms, as a
civilized natio, a part of the natural gens. Liv. iv. 49. Bola
nis suae gentis populo, and Virg. A. x. 202; sometimes gens,
as a political society, forms a part of populus; Justin. vii. 1.
Adunatis gentibus variorum populorum. 3. Civitas (from
reta) denotes the citizens of a town collectively, TAic, merely
with regard to their interior connexion, as including the inha
bitants who are in the enjoyment of the full rights of citizen
ship, and the lawful possessors of the land; populus (redupl.
of TAic) means the people, iuoc, more commonly in refer
ence to their social relations, interior and exterior, and with
the included notion of belonging to the state. A people can

determine upon war as a civitas; but can carry it on only as
a populus. A civitas is necessarily stationary; but a populus
may consist of Nomades, or wanderers from one pasture to
another.
GENs, GENUs, see Stirps.

GERERE, see Ferre and Agere.
GESTIRE, see Velle and Gaudere.
GIGNERE, see Creare.
GILvUs, see Luteus.
GLABER, see Laevus.
GLAC1Es, see Frigere.
GLADI Us: ENsis; PUGIo; SICA. 1. Gladius (from KA

Boc) is the usual, ensis (from ansa?) the select and poetical
name for a sword. Quintil. x. 1, 11. (v. 188.) 2. Pugio (from
pungere) is a dagger, as a fair and openly used soldier's
weapon, on a level with the sword; whereas sica (from secare)
93
GLOBUS--GRAECI.
is the unfair and secret weapon of the bandit, on a level with

poison. (vi. 291.)
GLoBUs; SPHAERA. Globus is the popular term for any
body that is round like a ball; whereas sphera is the scientific
term, derived from the Greek for a mathematical globe. (vi.
147.)
GLOBUs, see Caterva.
GLORIA; CLARITAs. Gloria (from yAwc) denotes re

nown, under the image of something said, like k\oc; claritas
(from ya}\ngc) under that of something bright, and that is
seen, like 86%a. (v. 235.)
GLORIATIO, see Jactatio.
GNAVITAs, see Opera.
GLUTUs, see Faur.

GRAC1L1s, see Evilis.
GRADATIM, see Paulatim.
GRADIRI, see Ire.
GRADUs, GREssus; PAssus. 1. Gressus denotes a step

subjectively, whereas gradus objectively. Gressus is a step
that is being taken; gradus, that is taken. 2. Gressus is a
product of going, but passus, of standing also, if the feet are

at the same distance from each other s in walking. Gressus
denotes any separation of the feet, whether longer or shorter,
quicker or slower, whether deserving the name of step or not;
whereas passus means a regular measured step, which at the
same time serves as a measure of length. Virg, En. i. 414.

Tenderegressus admoenia: comp. with ii. 723. Intus sequi
tur patrem non passibus acquis. (iv. 58.)
GRAEC1 ; GRA11; GRAECUL1; GRAECANICUs.
1. Graeci
denotes the Greeks merely as a term in the description of

different nations, and a historical name, without any accessory
moral reference; whereas Graii, with praise, as the classical
name for a nation of heroes in days of yore; Graeculi, with
blame, as the degenerate people, false and unworthy of trust,
that existed in the times of the Roman writers.
2. Gracum.
means what is really Grecian, whether in or out of Greece;
94.
GRANIDAEVUS.GRATUS.
but Grcanicus, what is made after the Greciam manner, what
is merely la Grecque.
(v. 304.)
GrANDvus, see Vetus.
GRANDIs, see Magnus.

GRATIA, see Studium.
GRATIAs AGERE, HABERE, REFERRE ; GRATES ; GRA
TARI ; GRATULARI. 1. Gratiam or gratias habere means
to feel thankful, like xpw eiva ; whereas gratias agere, to

return thanks in words, like aptateiv ; lastly, gratiam re
ferre, to show one's self thankful by deeds, like xptv q)pav,
vtxapa. Cic. Marc. ii. 33. Maximas tibi omnes gra

tias agimus ; majores etiam habemus. Off. ii. 20. Inops
etiamsi referre gratiam non potest, habere tamen potest. And
Fam. v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2.
2. Gra
tias agere is the usual ; grates agere, a select and solemm form
of speech. Cic. Somn. Grates tibi ago, summe Sol, vobisque

reliqui coelites. 3. In the same mammer gratulari denotes an
occasional expression of thanks without oblation, and a con
gratulation without formality ; whereas gratari, a solemn
thanksgiving, or congratulation. Liv. vii. 8. Jovis templum
gratantes ovantesque adire : comp. with Ter. Heaut. v. 1, 6.
Desine deos gratulando obtundere. (ii. 213.)
GRATUs ; JUcUNDUs ; AccEPTUs ; GRATIosUs. 1. Gra
tum (from apijoffa) means that which is acceptable only in

reference to its value with us, as precious, interesting, and
worthy of thanks ; but jucundum (from juvare) in reference
to the joy which it brings us, as delightful. Cic. Att. iii. 24.
Ista veritas etiam si jucunda non est, mihi tamen grata est.
Fam. v. 18. Cujus officia jucundiora scilicet spe mihi fue
runt, nunquam gratiora. And v. 15. xiii. 18. 2. Gratus
refers to the feeling, as wished for ; acceptus, to its expression,
as welcome. 3. The gratus alicui meets with no antipathy,
but is liked ; the gratiosus apud aliquem is the object of dis
95
GRAVIDUS-HAERERE.
tinguished favour, and enthusiastic attachment, as the favourite

or darling. (iii. 254.)
GRAVIDUs, see Praegnans.
GRAVITAs, see Moles and Severitas.
GREMIUM ; SINUs. Gremium is the lap, or surface formed

by the knees in a sitting posture, and figuratively the symbol
of the fostering care of a mother; whereas sinus, the bosom,
between the two breasts, especially in the female sex, and
figuratively the symbol of protection and refuge. Cic. Pis.
37. AEtolia procul a barbaris disjuncta gentibus in sinu pacis
posita medio fere Graecia gremio continetur. (vi. 150.)
GREssUs, see Gradus.
GRUMUs, see Collis.
GREx, see Caterva and Pecus.

GULA, see Fauw.
GURGEs, see Virago.
GURGUL10, see Faur.
GUSTUs, GUSTARE, see Sapor.
GUTTA; STILLA; STIRIA. Gutta is a natural, stilla
-
(art.An, graxa,) an artificial measured drop. Further, the

principal notion in gutta is that of smallness, hence guttatim
means drop by drop; whereas in stilla the principal notion
is that of humidity, hence stillatim means trickling or drip
ping. Stilla means a liquid; stiria (a repea) a frozen drop.
(iii. 4.)
GUTTUR, see Faux.
GY RUs, see Orbis.
H.
HABENA, see Frenum.

HABITARE, see Incolere.
HACTENUs, see Adhuc.
HAERERE; PENDERE.
HABERE, see Tenere.

HABITUs, see Vestis.
HAEDUs, see Caper.
Haerere (x=ipw P) means to stick,
and not to be loose, or able to get forwards; pendere (trre
atla), to be suspended, and prevented from falling to the
96
HAESITARE-HOMICIDA.
ground. Cic. Acad. ii. 39. Ut videamus terra penitusme de
fixa sit et radicibus suis haereat, an media pendeat. (vi.154.)

HAESITARE, see Cunctari.
HARENA, see Sabulo.
HARIoLAR1; VATICINARI. Hariolari (from Xpv) means

to foretell, with the accessory notion of charlatanism, like
Xonauo)\oyetv ; whereas valicinari (from vates, ixrne) to
foretell, with the accessory notion of inspiration, like uavre
saffa.
In Cic. Divin. i. 2, Hariolorum et vatum furibundae
praedictiones, it is only the harioli, who from their position

and in public estimation already pass for charlatans; whereas
the vates are charlatans only, as Cicero himself views them
from his philosophical elevation. (iii. 76.)
HASTA, see Missile.
HAUD scro AN, see Forte.
HELLUo, see Prodigus.
HELvUs, see Luteus.
HERos, see Numen.
HILARIs, see Gaudere.
HIRCUs, see Caper.
HIRsUTUs, HIRTUs, HISPIDUs, see Horridus.
HISTORIAE, see Annales.
HISTRIO, see Actor.
HoRDUs, see Caper.
HoM1CIDA; INTERFECTOR; PEREMTOR; INTEREMTOR;
PERCUssoR ; SICARIUs. Homicida denotes the manslayer

in a general sense, as far as manslaughter is a crime, like
avpopvoc; whereas interfector, peremtor, and interemtor,
only the slayer of a particular person, whether the deed be a
crime or not, like povetic; percussor and sicarius denote the
instruments of another's will, and mere mechanical execu
tioners of another's decree; but the percussor executes a
public sentence of condemnation, as the headsman, while the
sicarius lends and hires out his hand to a secret assassination,

like the bandit.
Cic. Rosc. Am. 33,93. Erat tum multitudo
sicariorum . . et homines impune occidebantur . . . Si eos

putas . . . quos qui leviore nomine appellant, percussores
vocant, quaero in cujus fide sint et tutela. (iii. 191.)
97
HOMO-HORROR.
HoMo.; MAs; WIR; HoMUNCULUs; HoMUNCIo; Ho
MULLUs. 1. Homo (Goth. guma, from humus, X60, rt

X6vio.c.) means a human being, man or woman, in opp. to
deus and bellua, like v6poroc; mas and vir mean only the
man; mas in a physical sense, in opp. to femina, like panv;
vir (Goth, wair, from pivsc,) in a physical sense, in opp. to

mulier, like avo. Sen. Polyb. 36. Non sentire mala sua non
est hominis, at non ferre non est viri. Ep. 103. Cic. Tusc.
ii. 22.
Fam. v. 17. Justin. xi. 13.
2. Homunculus denotes
the weak and powerless being called man, with reference to
the whole race, in opp. to the Deity, to nature in general, to

the universe, &c.; homuncio and homullus denote the weak
and insignificant man, as an individual, in opp. to other men;

homuncio, with a feeling of pity; homulus, with a feeling of
scorn. (v. 133.)
HoNESTAs, see Virtus.
HONESTUs, see Bonus.
HoNorARE ; HoNESTARE.
Honorare means to honour
any body, by paying him singular respect, and yielding him

honour; but honestare means to dignify, or confer a perma
nent mark of honour upon any body.
HoRNUs; HoRNoTINUs. Hornus (x6eavc) that which
is of this year, as a poetical, hornotinus, as a prosaic word.
-
HoRRIDUs ; HIRTUs; HIRs UTUs; HISPIDUs; As PER.
Horridus (from Xparoc, xopratoc.) is the most general ex

pression for whatever is rough and rugged, from want of
formation; hirtus and hirsutus refer particularly to what is
covered with rough hair, in opp. to what is soft and smooth;

hispidus and asper, to rough elevations, in opp. to what is
level; hispidus, to the roughness that offends the eye; asper,
to the roughness that causes pain. Vell. P. ii. 4, describes
Marius as hirtus et horridus; hirtus referring to his neglected
exterior, horridus, to his rough nature.
HoRRoR, see Vereri.
(vi. 161.)
O
98
HORTARI-HUMANITUS.
HoRTAR1; MonERE. The hortatio (5p6ogic, #9800,) ad

dresses itself immediately to the will and resolution; whereas
the monitio, almost entirely to the consciousness and judg
ment. The hortatio has always an action for its object; the
monitio, only a representation, and by the medium of that
representation, an action for its object. Sall. Jug. 60. Monere
alii, alii hortari. Cat. 60. Nequidquam hortere . . . Sed ego
vos quo pauca monerem, convocavi. Sen. Ep. 13. Nimium
diu te cohortor, cum tibi admonitione magis quam exhorta

tione opus sit. Cic. Fam. x. 40. Si autaliter sentirem, certe
admonitio tua me reprimere, aut si dubitarem, hortatio
impellere posset. (i. 164.)
HospEs; ADVENTOR. Hospes is the guest who visits his
friend; adventor, the person who puts up at his host's. Sen.
Benef. i. 14. Nemo se stabularii aut cauponis hospitem judi
-
cat.
(iv. 392.)
Hospes,
see Externus.
Hospit IUM, see Deversorium.
HosTIs, see Adversarius.

HUCUsquE, see Adhuc.
HUMANITA's; CoMITAs; FACILITAs; CivilITAs. Hu
manitas is a virtue of universal extent, which, like the mental
cultivation, proceeding from intelligence, ennobles the whole
man in mind and heart, and gives to his nature mildness and
philanthropy, as a principle; in opp. to feritas; comitas (from
kauoc) is a moral virtue, which, like affability, without respect

to higher rank in society, treats every man as a man; facilitas,
a social virtue, which, like complaisance, by forbearance and

meeting the views of others, facilitates mutual intercourse in
life, and makes it pleasant; civilitas, a political virtue, which,
like the republican feeling of a prince, makes the specific

difference between a ruler and his people unfelt, and treats
his subjects as fellow-citizens. Nep. Milt. 8. In Miltiade
erat quum summa humanitas, tum mira comitas, ut nemo tam
humilis esset cuinon ad eum aditus pateret. (v. 6.)
HUMANITUs; HUMANE; HUMANITER. Humanitus means
HUMARE-IDO.NEU.S.
99
in a human manner, in objective reference to the exterior

condition of man, namely, that of weakness and mortality,
like av6ootstoc, v6otorivoc; whereas humane and humaniter,
in subjective reference to mans capacity for and propensity
towards cultivation; humane facere is the result of moral
cultivation, like ptAav696 roc; humaniter facere is the result

of social cultivation, like #Tisukc. (v. 8.)
HUMARE, see Sepelire.
HUMERUs, see Armus.
HUMIDUs, see Udus.
HUMUs, see Tellus.
I & J.
JACERE, see Cubare.

JACTATIo; GLoRIATIo; OstENTATIo; WENDITATIo.
Jactatio and gloriatio have their foundation in vanity and

self-complacency; jactatio is making much ado of one's excel
lences and merits, and shows itself in words and actions,
with the accessory notion of folly; gloriatio is talking big,

proclaiming ones excellences and merits, with the accessory
notion of insolence; whereas ostentatio and venditatio have
their foundation in a crafty calculation of the effect to be

produced, and a disregard to truth; ostentatio would conceal
real emptiness under a false show; venditatio would, by
exaggerating one's excellences, pass them off for greater than
they are.
JACTURA, see Amittere and Damnum.
JACULUM, see Missile.
JANUA, see Ostium.
ICERE, see Verberare.
*
IDoNEUs; APTUs. Idoneus denotes a passive, aptus an

active fitness for any thing. F. A. Wolf. Or, the idoneus is
fitted by his qualifications, and, through outward circum
stances, for any particular destination, like the #Tirstoc; the
O 2
100
IGNARUS-IGNOMINIA.
aptus (from potis, potens,) by his worth and adequacy, like

ikavc.
The idoneus is in himself inactive, and suffers him
self to be employed for a particular purpose, for which he is

qualified; the aptus himself engages in the business, because
he is adequate to it. (iii. 276.)
IGNARUs, see Cognitio.
IGNAVIA ; INERTIA; SEGNITIA; DESIDIA; Socorp1A;
PIGRITIA. 1. Ignavia denotes the love of idleness, in an

ideal sense, inasmuch as the impulse to action distinguishes
the more noble from the ordinary man, and gives him an
absolute value; in opp. to industria, Tac. Ann. xii. 12. xvi.
18; whereas inertia denotes the love of idleness in a real

sense, inasmuch as activity makes a man a useful member
of society, and gives him a relative value. Ignavia is inherent
in the disposition, and has no inclination for action; the
inertia lies in the character and habits, and has no desire to
work. A lazy slave is called iners; a person of rank, that

passes his time in doing nothing, is ignavus. 2. Segnitia,
desidia, socordia, and pigritia, are the faults of a too easy
temperament. Segnitia (from sequi, Jrvoc.) wants rousing,
or compulsion, and suffers them to come, before it resigns its
ease, in opp. to promptus. Tac. Agr. 21. Desidia (from
sedere) lays its hands on its lap, and expects that things will
happen of themselves; socordia is susceptible of no lively
interest, and neglects its duties from thoughtlessness, like
phlegm; pigritia has an antipathy to all motion, and always
feels best in a state of absolute bodily rest, like slothfulness.

(iv. 212.)
IGNAVIA, see Vereri.
IGNOMINIA; INFAM1A; DEDECUs; PROBRUM ; OPPRo

BRIUM. I. Ignominia deprives one of political honour, which
is independent of the reports circulated concerning a man,

and is the consequence of an official denunciation, the justice
of which is supposed; that of the censor, for example, like
IGNOSCERE-IMAGO,
101
druta; whereas infamia deprives one of moral honour, of

ones good name, has a reference to public scorn, and is the
consequence of shameless and dishonourable conduct, like
8va pnuta. 2. Ignominia and infamia are abstract, and denote
subjective states; dedecus and probrum are concrete, and

denote, objectively, disgrace itself; dedecus is a deviation from
the conduct that becomes a man of honour, from whom noble

actions are expected; probrum is a stain on the morality of a
man, from whom, at least, irreproachable conduct is expected.
Dedecus is incurred generally in our public relations, by
abjectness of spirit, &c.; probrum, in our private relations, by
licentiousness, &c. 3. Probrum (from trooppa) is reproach,
as far as it can justly be made; opprobrium, reproach, as far
as it actually is made. In probrum the disgrace itself is more
considered; in opprobrium, the open proclamation of it.
IGNoscERE; VENIAM DARE. Ignoscere (dvayuyvaketv)
is a moral act; as, to forgive from ones heart; to forgive and
forget, in opp. to retaining anger, like avyytyvoirkstv; whereas
veniam dare (dvav or veauv ovva) is a political act, to allow
clemency to take place of justice, in opp. to punishment, like
us(hval. The friend ignoscit a person of his own rank; one
who is of higher rank and greater power veniam dat. Cic.
Man. 3. Illis imperatoribus laus est tribuenda quod egerunt;
venia danda quod reliquerunt: comp. with Att. xvi. 16.
Ignosce mihi quod eadem de re saepius scribam. (v. 170.)
ILIA, see Caro.
ILLIco, see Repente.
ILLUSTRIs, see Celeber and Luculentus.
IMAGo; SIMULACRUM ; STATUA.; SIGNUM.
1. Imago
and simulacrum denote, as the most general terms, any repre

sentation, whether a work of statuary or of painting; imago .
(unxavi) is allied to the original, as to a pattern, by a striking
likeness of form, like sixv; simulacrum is opposed to the
original, as a real being, by a deceptive imitation of its form,
102
IMBER-IMITATIO.
like 8oXov ; whereas statua, signum, and effigies, are merely

plastic works ; tabula and pictura, merely pictures. 2. Simu
lacrum and statua denote the copying of the whole figure,
consequently, in the plastic art, standing figures ; effigies and
mago, principally the copying of the characteristic parts,
namely, the features ; effigies, in statuary, as busts; imago, in
painting, as half-length portraits. Tac. Ann. i. 74. Alia in

statua amputato capite Augusti effigiem Tiberii inditam.
Hist. ii. 3. Simulacrum deae effigie humana. Cic. Tusc. iii.
2, 3. Optimus quisque consectatur nullam eminentem effigiem
(virtutis) sed adumbratam imaginem gloriae. Signum (from
sequo, to proclaim,) means any plastic work, in opp. to
tabul and pictur. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14.
Suet. Cs. 47. Quintil. ix. 2. Cic. Verr. iv. l ; simulacrum
means the sacred statue of a god, like yaXua ; statua, the

profane statue of a man, like dv8ptc. Cic. Cat. iii. 8. Simu
lacra deorum immortalium depulsa sunt et statu veterum
hominum deject. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr.
i. 22. Legati deorum simulacra venerabantur, itemque ctera
signa et ornamenta lacrimantes intuebantur. (v. 237.)
IMBER, see Pluvia.
IMITATIo ; AEMULATIo ; CERTATIo ; RIVALITAs ; SIMU
LATIO. 1. Imitari means merely the effort to produce some

thing like some other thing, without amy accessory moral
notion ; aemulari (from aioipuoc) means, at the same time, to
do something which shall gain equal or superior considera
tion, honour, and approbatiom, whem compared with the thing
imitated. Imitatio has in view only the thing itself, and is
generally moderate and laudable ; aemulatio has in view chiefly
the persom, who is already in possession of the quality worthy
of imitation, and always seems more or less a passion, which
deserves praise or blame, according as it has its foundation in
the lover of honour, or in immoderate ambition. Plin. Ep.
vii. 30. Demosthenis orationem habui in manibus, non ut
IMPAR-IMUS.
103
aemularer (improbum enim ac paene furiosum) at tamen imi

tarer ac sequerer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil.
i. 2, 26. Cic. Tusc. iv. 8, 17. 2. The emulus is at first behind
his opponent, and strives for a time only to come up to him,
and be like him; whereas the certator and concertator are
already on a par with their opponent, and strive to outdo

him, and conquer him. 3. AEmulatio contends for superiority
in any art; rivalitas, only for preference in estimation. Cic.
Tusc. iv. 26, 56. Illa vitiosa aemulatione, quae rivalitati similis
est, quid habet utilitatis?
4. Imitatio is an effort to become
something which a man at present is not, but fain would be,

and really can become; whereas simulatio, an effort to pass
for something which a man properly and naturally is not, nor
ever can be. Imitatio is the means of attaining to an actual
or presumptive ideal; whereas simulatio remains for ever a
mere counterfeit. (iii. 64.)
IMPAR, see AEquus.
IMPENSAE, see Sumptus.
IMPERARE, see Jubere.
IMPERTIRE; TRIBUERE ;
PARTICIPARE ; CoMMUNI
CARE. Impertire and tribuere denote giving, without reference

to a part, which the giver is to retain for himself; impertire
means giving, as an act of free will and of goodness; tribuere,
as an act of justice, or of judiciousness; whereas participare
and communicare, the giving a share; participare has gene
rally the person receiving for its object, who is to share a
possession; but communicare, generally the thing shared, in
the use of which the receiver is to have a share. (iv. 158.)
IMPIETAs, see Delictum.
IMPIU's, see Scelestus.
IMPONERE, see Fallere.
IMUs; INFIMUs. Imum (superl. from in) denotes the

lowest part of a whole; infimum (superl. from inferus) either
the lowest part of all the parts, that is, the basis, or the
104.
INAMBULARE-INCIPERE.
lowest in a discrete magnitude, that is, a magnitude consisting

of distinct parts. The imum is the lowest extremity of a
part; the infimum, the lowest part, with reference to the
other parts. Cic. Rosc. Com. 7. Ab imis unguibus usque ad
summum verticem: compare with Divin. i. 33. Ut ab infima
ara subito anguis emergeret: and with N. D. ii. 20. Luna
infima est quinque errantium. Further, imus denotes the
lowest in a purely local relation; infimus, with the accessory
notion of the lowest rank.
(iv. 377.)
INAMBULARE, see Ambulare.
INANIs; VACUUs.
Inanis (from ivw) means the empti
ness of that which has been full, but is now without its con
tents, in opp. to plenus, Cic. Orat. i. 9, 37. Parad. 6, 1. Brut.

8, 34; whereas vacuus denotes the emptiness of that which
may be filled, but is at present vacant, in opp. to occupatus,
Tac. Hist. iv. 17; or to obsessus, Cic. N. T. i. 24. Tac. Ann.
vi. 34. Jason post avectam Medeam genitosque ex ea liberos

inanem mox regiam AEetae vacuosque Colchos repetivit; that
is, the palace deserted and desolate, and the people without a
governor. Figuratively, inane means a nullity; vacuum, a
vacancy. (i. 100.)
INCAssum, see Frustra.
INCEDERE, see Ire.
INCESTUs, see Inficetus.

INCIENs, see Praegnans.
INCAsTUs, see Inficetus,

INCENDERE, see Accendere,
INCHOARE, see Incipere.
INCIPERE; ORDIRI; INCHOARE : CoEPIssE. 1. Incipere

denotes the beginning, in opp. to the state of rest, which
precedes and follows, consequently it is in opp. to cessare and
desinere, desistere, finire; whereas ordiri (from pstv, radix,)
in opp. to an advancement; consequently in opp. to conti
nuare, and its intransitive pergere; lastly, inchoare (from
conari) in opp. to ending and accomplishing, consequently in
opp. to perficere, consummare, peragere, absolvere, &c. Cic.
Off i. 37. Ut incipiendi ratio fuerit, ita sit desinendi modus.
105
INCITARE-IN COLERE.
Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 51. Plin. Pan. 54, 6.
57, 2. Ep. ix. 4. Quintil. xi. 3,34. Tac.Agr. 32. Varro R. R.
iii. 16. Apes cum evolaturae sunt, aut etiam inceperunt,

consonant vehementer. Cic. Fin. iv. 6. Hoc inchoati cujus
dam officii est, non perfecti. Brut. 33. Liv. xl. 9. Plin. Ep.
iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3.
Cic. Fr. ap. Non. Perge, quaeso, nec enim imperite exorsus es.
2. Capi has nearly the same words in opp. to it as incipere
has; Sen. Cons. Polyb. 20. Quicquid coepit, et desinit. Cic.
Rab. Post. 2. Ovid, Ep. ix. 23; capi refers more to the action
which is begun; incepi, more to the beginning which has
been made. Capi is a sort of auxiliary verb; incept is em
phatic; hence capi has an infinitive, incipere a substantive,
for its object. Cic. Verr. v. 10. Quum ver esse coeperat (sed
cum rosam viderat, tum ver incipere arbitrabatur), dabat se
labori. (iii. 157.)
INCITARE ; INSTIGARE ; IRRITARE ; INSTINCTUs.
1.
Incitare (from ciere) denotes to urge an inactive person by

merely bidding, speaking to, and calling upon him, to an
action, generally of a laudable kind, synonymously with hor
tari; instigare (from at{#at) to spur on a reluctant person by
more vehement exhortations, promises, threatenings, to an
adventurous act, synonymously with stimulare; irritare (v
spe64%a) to egg on a quiet person by rousing his passions,
ambition, revenge, to a violent action, synonymously with
exacerbare. Ter. And, iv. 2, 9, Age, si hic non insanit satis
sua sponte, instiga. Lucr. iv. 1075. Et stimuli subsunt qui
instigant laedere id ipsum. 2. Instigatus means spurred on
by an exterior and profane power, by words, commands, &c.;
instinctus means impelled by an interior and higher power, by
inspiration, love, the voice of the gods. (iii. 314.)
INCLYTUs, see Celeber.
INCOLERE; HABITARE; INcoLA; INQUILINUs; Colo
NUs. 1. Incolere is transitive, as to inhabit; habitare, in
P
106
IN COLUMIS-INFORTUNIUM.
transitive, as to dwell.
At the same time incolere has refer
ence to the country, to which a man, as a citizen or inhabitant,

belongs; whereas habitare has reference to the house, in
which a man, as owner or tenant, has his stationary residence.
2. Incola is the inhabitant, in opp. to the citizen, Cic. Off, i.
34, like urotroc; inquilinus, the tenant, in opp. to the owner
of the house, dominus, Cic. Phil. ii. 41, like a voukoc ; colonus,
the farmer, in opp. to the landowner, Cic. Caec. 32; some

thing like 6ic.
INCOLUMIs, see Salvus.
INCURIosUs, see Tutus.
INCURv Us, see Curvus.
INCUSARE, see Arguere.
INDAGARE, see Querere.
INDIGERE, see Carere.
INDIGNARI, see Succensere. INDOLEs, see Ingenium.
INDULGERE, see Concedere. INDUSTRIA, see Opera.
INEDIA, see Fames.
INERTIA, see Ignavia.
INFAMIA, see Ignominia.
INFANs, see Puer.
INFENSUs, INFESTUs, see Adversarius.
INFICET Us; INFACETUs; INCESTUs; INCASTUs. 1. In
ficetus involves positive blame, a tasteless and heavy fellow;

whereas infacetus only negative, a man not remarkable for
wit.
2. In the same manner incestus denotes an incestuous
person; whereas incastus only an unchaste person. Sen.

Contr. ii. 13. (ii. 83.)
INFIDELIS, INFIDUs, see Fidus.
INFIMUs, see Imus.
INFITIARI, INFITIAs IRE, see Negare.
INFLAMMARE, see Accendere.
INFORTUNIUM ; CALAMITAs; INFELICITA's; MISERIA.
Infortunium and calamitas denote a single misfortune; infor

tunium, more as a vexatious accident, like malheur, for exam
ple, the loss of a purse, receiving blows, &c.; calamitas (from

KoAoto) a tragic accident, as the loss of a beloved person, of
power, &c.; whereas infelicitas and miseria denote an unfor
tunate state of considerable duration; infelicitas, merely as
INGENIUM-INITIUM.
107
the absence of success; miseria (from uvaapc?) as an actual,

pressing state of affliction.
INGENIUM ; NATURA; INDoLEs. Ingenium and natura
denote the disposition, as far as it constitutes the immoveable
ground of human individuality, and is susceptible of no
change; ingenium, more with reference to the faculties of the
mind, natura to the feelings of the heart; whereas indoles

denotes the disposition, as far as it constitutes only the
beginning of individuality, and is susceptible of improve
ment. (vi. 172.)
INGLUVIES, see Fauv.
INGREDI, see Inire and Ire.
INGRUERE, see Irruere.
INIMICITIA, see Odium.
INIMICUs, see Adversarius.
INIRE; INTRARE; INTROIRE; INGREDI. 1. Inire de
notes almost always only a figurative entering, as to engage

in any thing, for example, inire pugnam, numerum, &c.;
whereas intrare, introire, ingredi, a literal entering; intrare is
usually transitive, as to enter, and has an emphasis on the
verbal part of the word; whereas introire is intransitive, as
to step in, and has an emphasis on the adverbial part of the
word. In the phrase intrare curiam one thinks more of the
mere threshold, which is to be stepped over; in the phrase
introire one thinks more of the four walls by which one is to
be surrounded.
2. Intrare and introire suppose a space dis
tinctly limited by walls, boundaries, marks; whereas ingredi

supposes, generally, merely a limited space, for example, viam,
pontem, &c. (iv. 521.)
INITIUM ; PRINCIPIUM ; PRIMoRDIUM.
1. Initium de
notes the beginning in an abstract sense, as the mere point

from which a thing begins, in opp. to eritus. Cic. Rose.
Com. 13,39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii.29;
whereas principium denotes the beginning as a concrete
notion, as that part of the whole which stands before the
other parts in things, and goes before them in actions, in opp.
P 2
108
INJURIA-INSTITUERE.
to extremum.
Cic. Cluent. 4. Orat. 61, 204. Caec. 15, 44.
In initium the beginning is made only with reference to time;

in principium the foundation also is laid with reference to
space. The initium is pushed out of the way by that which
follows; the principium serves as a basis for that which fol
lows.
The initia philosophiae are the rudiments over which
the scholar goes, and which are superseded by further studies;

the principia are the fundamental principles, to which he
must always recur. Initio usually means at the beginning,
and has seldom any other meaning; whereas principio means
at the beginning, and sometimes even so. 2. Primordium is
a more solemn and comprehensive term than principium, and
supposes a whole of great extent, the beginning of which is
so far removed that one can distinguish a merely apparent
beginning from the actual and primeval source and origin.

(iii. 163.)
INJURIA, see Contumelia.
INNoCENTIA, see Virtus.
INNUMERUs; INNUMERABILIs. Innumerus is a poetical

and choice expression, like numberless, vpiuoc ; innume
rabilis, a prosaic and usual expression, like innumerable,
dvapuntoc. (vi. 173.)
INoPIA, see Paupertas.
INQUAM, see Dicere.
INQUILINUs, see Incolere.
INSANUs, see Amens.
INscIUs, see Cognitio.
INQUINARE, s. Contaminare.
INSCENDERE, see Scandere.
INSIGN1s, see Eminens.
INSIMULARE, see Arguere.
INsol ENTIA, see Superbia.
INsoMNIs, see Vigil.

INsoMNIUM, see Somnus.
INSTIGARE, see Incitare.
INSTITUERE ; INSTAURARE ; RESTITUERE ; RESTAU
RARE. Instituere means to establish a profane, instaurare, a

sacred, or honourable, or generally important institution, such
as sacrifices, sacred games, wars and battles. Hence is insti
tuere itself a usual, instaurare, a solemn, select expression.
109
INSTITUEREINTEREA.
In the same manner restituere is distinguished from restau

rare. (iv. 300.)
INSTITUERE, see Erudire.
INSUPER, see Praeterea.
INTEGRARE, see Iterum.
INSTRUCTUs, see Praeditus.

INTEGER, see Salvus.
INTELLIGERE; SENTIRE; Coq NoscERE. Intelligere de

notes a rational discernment, by means of reflection and com
bination; sentire, a natural discernment, by means of the
feelings, immediate images, or perceptions, whether of the

senses or of the mind; lastly, cognoscere denotes an historical
discernment, by means of the senses and of tradition. Sen.
Ir. iii. 13. Quidnigauderet, quod iram suam multi intellige

rent, nemo sentiret?
Cic. N. D. iii. 24. Quare autem in his
vis deorum insit, tum intelligam quum cognovero.
(vi. 175.)
INTERCAPEDo; INTERRUPTIo; INTERPELLATIo; IN
TER LocuTIo. Intercapedo and interruptio are any interrup

tion of another persons business; intercapedo, a quiet, often
even a benevolent interruption; interruptio, a violent and
turbulent interruption; whereas interpellatio and interlocutio
are only the interruption of a speech by speaking between;
the interpellator will nearly prevent the speaker from going
on; the interlocutor will make himself also heard in the midst
of another's speech.
(vi. 176.)
INTERDICERE, see Vetare.

INTERDIU, see Dies.
INTERDUM, see Nonnunquam.
INTEREA; INTERIM. Intered refers to a business of some
duration, which takes place in a space of time, as in the mean

time; interim, to a momentary business, as in the midst of
this. They have the same relation to each other, as a point
of time to a space of time. Cic. Quint. 6. Haec dum Romae
geruntur . . . Quintius interea de agro detruditur; that is,
gradually; comp, with Fam. x. 12. Interim ad me venit
Manutius noster. Tac. Ann. xi. 32. Non rumor interea, sed
] 10
INTEREMTOR-INTERFICERE.
undique nuntii incedunt . . . Atque interim Ostiensem viam

intrat. (iv. 271.)
INTEREMTOR, see Homicida.
INTERE'ss E, see Adesse.
INTERFECTOR, see Homicida.
INTERFICERE : PERIMERE ; INTERIMERE : NECARE ;
OCCIDERE ; JUGULARE ; OBTRUNCARE ; TRUCIDARE ;
PERCUTERE. 1. Interficere and perimere are the most general

expressions for putting to death, in whatever manner, and
from whatever motive, fame, veneno, suspendio, ferro, suppli

ciis, dolo, like kretvav; but interficere as a usual, perimere as
an old, forcible, poetical expression. Interimere involves the

accessory notion of privacy, as to remove out of the way,
avaipeiv; necare, that of injustice, or, at least, cruelty, to
murder, poveev. Cic. Tusc. v. 20. Dionysius alterum jussit
interfici, quia viam demonstravisset interimendisui. Curt. ix.
7, 8. Boxum protinus placuit interfici; Biconem etiam per
cruciatus necari. 2. Occidere, jugulare, trucidare, obtruncare,

percutere, denote a sanguinary death-blow; occidere means by
cutting down, especially the business of the soldier in honour
able open battle; jugulare, by cutting the throat or neck, or
rather by a skilfully directed thrust into the collar-bone,
especially the business of the bandit, after the pattern of the
gladiator, like Tipa: obtruncare means to butcher, massacre,
and cut to pieces, after the manner of the awkward murderer;
trucidare, to slaughter as one would a steer, after the manner
of the blood-thirsty miscreant, who, without meeting with
resistance, plays the hero on the defenceless; percutere, to
execute, as a mere mechanical act, after the manner of the
headsman, or other executioner of a sentence of condemna
tion, or, at least, of a death-warrant. Senec. Contr. iii. 21.
Nec dominum occidit, nec domino venenum dedit. Hor. Ep.

i. 2. Ut jugulent hominem, surgunt de nocte latrones. Sal
lust. Fr. Caeteri vice pecorum obtruncantur; so that you may
] 11
INTERITUS-INVENIRE.
see a mangled mass of limbs, as in the heap of slain in a

battle. Tac. Hist. . . . Juberet interfici ; offerre se corpora
ir : trucidaret. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus
consilio occisus sit invenio ; cujus manu percussus sit non
invenio. (iii. 181.)
-
INTERiTUs, see Lues and Mors.

INTER LocUTio, see Intercapedo.
INTERMITTERE ; OMITTER E. Intermittere means merely

to leave off for a time,in tempus mittere cum spe consilio
que resumendi ; whereas omittere, to leave out altogether.

Varro Fr. Studia tantum intermittantur, ne omittantur. (i. 3.)
INtERMori, see Mors.

INTERPELLATIo, see Intercapedo.
INTERRogARE, see Rogare.
INTERRUPTI o, see Intercapedo.
INTEsTINA, see Caro.
INTRARE, INTRoi RE, see Inire.
INTUERI, see Videre.
I NUNc, see Agere.
INvADERE, see Irruere.

INvALETUoo, see Aeger.
I vENIRE : REPERIRE ; DEPREHENDERE ; NANcisci ;
ADIPIscI ; CoNsEqUI ; AssEqUI. 1. Invenire denotes, as a
general term, to fimd ; reperire and deprehendere suppose a
previous concealment of the thing found, and an intention,
and pains employed om the part of the finder ; but the repe
riens (from trem ag&v) merely discovers what was concealed,
and now lies before his eyes, like dvevg$v ; the deprehendens,
what was intended to be concealed, or to escape, and now is
in his power. Tac. Ann. i. 74. Perniciem aliis ac postremo
sibi invenere : comp. with xiv. 3. Cdes quonam modo occul
taretur nemo reperit. 2. Invenire, reperire, deprehendere,
imply a concealed object, which is discovqed ; whereas nan
cisci, adipisci, assequi, and consequi, only a distant object,
which is reached ; the nanciscens (from vyk{au) arrives at
his object with or without trouble, sometimes evem against
112
INVERTERE-INVIDIA.
his wish, as to light upon; the adipiscens (from potiri) only

by exertion, as to achieve; the consequens arrives at the object
of his wish with or without assistance; the assequens, at
the object of his endeavours, by means of exertion. Suet.

Tib. 10. Titus ad primam statim mansionem febrim nactus:
comp. with Dom. 15. Nero in adipiscenda morte manu Epa
phroditi adjutus est. Cic. Att. x. 12. Nactus Curionem
omnia me consecutum putavi. Rosc. Com. 4. Ut neque
nihil neque tantum quantum postulavimus consequamur. In
Cic. Mil. 11. Nihil dico quid resp. consecuta sit, nihil quod
vos, nihil quod omnes boni; namely, by the death of Clodius,
to which certainly nobody but Milo had contributed; assecuta
sit could not be substituted: and, on the other hand, in Sen.
Brev. 17. Operose assequuntur quae volunt, anxii tenent quae

assecuti sunt; the word consequuntur would be too weak.
Cic. Fam. i. 7, 10. Omnia quae ne per populum quidem sine

seditione assequi arbitrabantur, per sematum consecuti sunt.
(iii. 142.)
INVERTERE, see Vertere.
INVESTIGARE, see Quaerere.
INVICEM, see Vicissim.
INVIDIA; LivoR ; INVIDENTIA ; MALIGNITA's; OB
TRECTATIo; DETRECTATIo. 1. Invidia denotes looking

askance, as a sign that a man grudges something to another,
from moral or immoral motives, and from selfishness only,

pre-eminently, like irolta; whereas livor (from XAn, or
x\ota) denotes the self-tormenting envy, which poisons the
whole soul, and deprives the body itself of its fresh healthy
colour. 2. Invidia is the usual term for envy, whether active,

as that which a man harbours, or passive, as a state in which
a man stands; whereas invidentia is a new term of Ciceros
for the envy which a man harbours. 3. Invidia and livor

denote envy as a temporary state, whereas malignitas as an
habitual quality and disposition, in opp. to goodness of heart.
The invidus and lividus grudge particular persons particular
113
INVIDIA-IRE.
advantages, in particular cases; but the malignus wishes well

to nobody but himself. 4. Invidia, livor, malignitas, denote a
feeling and state of mind, whereas obtrectatio denotes an
action, or manner of acting, proceeding from this feeling,
inasmuch as it seeks to injure the envied person by dishonour
able means, namely, detraction. Obtrectatio can scarcely be

conceived as existing without invidia, or invidia without
obtrectatio, if the envious person is too cowardly to enter into
conflict with the envied.
5. Obtrectatio supposes a rival, and
has its origin in jealousy; whereas detrectatio only an enemy
in general, and proceeds principally from antipathy. (iii. 65.)

INVIDIA, see Odium.
Jocus, see Ludus.
IRAsC1, see Succensere.
IRE; MEARE; GRADIRI; INGREDI; INCEDERE: VA
DERE. I. Ire and meare denote to go, in the most general

sense, as motion from one place to another; ire especially
applies to persons, in consequence of an act of the will, like
ival; but meare (from dusto) especially to beasts, ships,
rivers, stars, as mere mechanical motion, in which reason has
no share, like pourv; whereas gradiri and ingredi, incedere

and vadere, with particular accessory notions in regard to the
manner of going; gradiri and ingredi, in a quiet manner, and
with a regular measured step, in opp. to serpere, currere, stare;
Cic. N. D. ii. 47. Att. ii. 23, like Baew; incedere, in a proud
manner, and with a graceful measured step, as in a proces
sion and march, in opp. to ambulare; Sen. N. Q. vii. 31, like

uatvalv; and vadere (#A0siv?) with alacrity and a (uick
step, as in travelling, and in attacking the enemy, in opp, to
repere? like xopsiv; Thuc. v. 70. 2. Ingressus means going

in general; incessus, a manner of going peculiar to the indi
vidual, and by which he is known as well as by his physio
gnomy. Ingressus is purely physical; incessus is moral and
characteristic.
(iv. 53.)
Q
114
IRRIDERE-ITER.
IRRIDERE, see Ridere.

IRRITARE, see Incitare and Lacessere.
IRRITUs, see Frustra.
IRRUERE; IRRUMPERE; INGRUERE; INVADERE.
Ir
ruere (sigpengal) means to rush on hastily and inconsiderately;

irrumpere, to force ones way with violence; ingruere (ingra
vare) to press on with threats and importunity; invadere, to
fall upon with boldness, and without regard to consequences.
(vi. 180.)
ITER ; WIA; TRAMEs: SEMITA; CALLIs.
1. Iter and
meatus denote the progress which a person makes, the going,

the journey, in an abstract sense; iter, that which a rational
being makes; meatus, that which a being void of reason and
of will makes; via, the path on which a person goes, in a

concrete sense. Hor. Od. iii. 2, 22. Virtus negata tentat iter
via. Cic. Att. v. 14. Iter conficiebamus aestuosa et pulveru
lenta via. 2. Iter, in a concrete sense, denotes a way which
leads directly to a particular point, whether beaten and
trodden, or not, like k&Aev6oc; whereas via (from the old
word veha, way,) a way, which, if not beaten, is the ordinary
and usual way, like 686c. Caes. B. G. vi. 27, means by
viarum atque itinerum duces, the guides, who partly point out
the frequented roads and paths, partly give information as to
where they lead out. 3. Via and iter may be narrow or wide;
whereas trames, callis, and semita, denote only a narrow way
or path; trames (rpiua) a by-road in a plain and town, by
which one may arrive, partly in a shorter time, partly without
being so much observed as in the open road, to a given point;

semita (from secare, segmen,) a foot-path, which often runs by
the side of the high-road, like oiuoc, callis (from kAsv6oc) a
path over a mountain or through a wood, which is scarcely
passable, except for cattle, like arparc. Plaut. Cas. iii. 5,
42. De via in semitam degredi; and Liv. xliv. 43. Cic. Phil.
xiii. 9, 19. Egressus est non viis, sed tramitibus paludatus;
ITERJUsJURANDUM.
115
and Rull. ii. 85. Virg. n. ix. 388. Rara per occultos lucebat
semita calles ; and Curt. vii. 11, 2. (iv. 64.)
ITER FACERE, see Proficisci.
ITERUM ; RURsus ; DEN Uo ; DE INTEGRo ; REPETERE ;

INTEGRARE. 1. Iterum (repov) means, like 8eregov, a
second time ; rursum, or rursus, (revorsus) like affluc and
trtv, again, omce more ; denuo (de novo) like ve60ev, amew ;
de integro, like a6c tragxijc, quite afresh. Justin. xxi.
4, 6. Hoc consilio prventus iterum servitia concitat, statuta
que rursus caedium die, quum demuo se proditum videret.
2. In the same manner pugnam iterare, Liv. vi. 32, means to

join battle a second time ; pugnam repetere, x. 36, to repeat
the battle ; pugnam renovare, Cs. B. G. iii. 20, to renew the
battle; and pugnam integrare, Liv. vii. 7, to begin the battle

again quite from the beginning. Aut. Herenn. ii. 3, 47. Enu
meratio est per quam colligimus et commonemus quibus de
rebus verba fecerimus, breviter, ut removetur, non redinte
gretur oratio. (i. 184.)

JUBERE ; IMPERARE ; PRCIPERE ; MANDARE. Jubere
(from i6rmc) means to bid, merely in consequence of one's

own wish and will, in opp. to vetare, like keXeetv ; imperare,
to command, by virtue of a military supreme authority, like
pxetv ; prcipere, to enjoin, by virtue of an authority as a
teacher, &c., something like vr{at ; mandare (from pufj
oria) to charge, in consequence of thorough confidence in a

persom, like fea6at.
JUcUNDUs, see Gratus.
JUGULARE, see Interficere.
JUGUM, see Mons.
JUMENtUM, see Pecus.
JURGIUM, see Disceptatio.
JUsJURANDUM ; JURAMENTUM ; SACRAMENTUM. Jus
jurandum, and the later word juramentum, denote a civil oath,

by which a mam confirms or promises something ; sacramen
tum denotes a military oath, by which the soldier solemnly
pledges and binds himself not to forsake his standard. Liv.
Q 2
116
JUVARE-LABI.
xxii. 38. Milites tunc quod nunquam antea factum erat, jure
jurando a tribumis militum adacti jussu consulum conven
turos neque injussu abituros; nam ad eam diem nihil praeter
sacramentum fuerat. And xxxv. 19. (vi. 183.)
JUVARE, see Auxilium.
JUVENIs, see Puer.
JUVENTA: JUVENTUs; JUVENTAs; JUVENALIs; JUVE
NILIs. 1. Juventa (from 40, on.) is the season of youth;

juventus, a collection of young men; Juventas, the goddess of
youth. 2. Juvenalis denotes youthful, either indifferently, as

that which belongs to young people, or with praise, in opp.
to the weakness of old age; whereas juvenilis denotes youth
ful, with the accessory moral notion of what is in conformity
with the character of young people, mostly with blame, in
opp. to the maturity of age. (v. 46.)
L.
LABARE; TITUBARE; WACILLARE; NUTARE.
Labare
(the ancient Gothic word, slipan, from Xopav.) denotes totter

ing, with reference to the whole body, which rests on no firm
basis; titubare (from rapetv, rvp}\bc.) with reference to the
feet, which refuse their service, and stagger; vacillare (#sa)
with reference to the upper part of the body, which wants its
upright, steady, secure position; lastly, nutare (from vsstv)

with reference to the head, which seems ready to fall off. The
titubans threatens to sink to the ground; the vacillans, to fall
over. Titubatio betrays bodily weakness; vacillatio, want of
external dignity, and a steady carriage. (iii. 62.)

LABEs, see Witium.
LAB , CADERE. Labi (from Aeff30) means to fall, with

reference to the point from which, and to the space through
which, any one glides or sinks down, like 0\tateiv; whereas
---------------- - - ---------------- ~~~~~~~" "
117
LABOR-LACRIMARE.
cadere means to fall, with reference to the point which a man

reaches by his fall, as to come to the ground, like Tsarsiv.
Virg. AEn. vi. 310. Lapsa cadunt folia. Cic. Brut. 49. Qui
bus vitiis labatur aut cadat orator. (i. 128.)
LABOR; MoLESTIA; AERUMNA. 1. Labor is the toil
which requires strength and causes weariness, like Tvoc;

molestia (from uAic, ua) spc.) the trouble which, by its
greatness or unseasonableness, dispirits, like XaAstrrn;
aerumna (aipouvn) the hardship that almost exceeds human
strength, and bows down even the hero, like ta}\autopta; an
antiquated, half-poetical expression, in Cic. Fin. ii. 35, and

Quintil. viii. 3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque
magnae et summe laudabiles virtute res gestae, ibi esse miseria
et aerumna non possit, tamen labor possit, possit molestia.
(iv. 422.) 2. Laborare denotes, as an intransitive verb, to be
in a state of trouble and toil; but elaborare, as a transitive
verb, to produce something by trouble and toil. (i. 116.)

LABor, see Opera.
LACERARE; LANIARE. Lacerare (from Aakic) denotes to

tear by mere force, which may be done by the hands, claws,
teeth; whereas laniare denotes to hew with an edge tool what
cannot be separated by teeth and claws. Appul. Met. iv.
p. 84. Morsibus laceratus, ferroque laniatus. Liv. xxii. 51.
(v. 176.)
LACERTUs, see Ulna.
LACEssBRE ; IRRITARE ; SoLLICITARE.
l. Lacessere
(Aak{#stv) means to excite the reason and will of another to

resistance; irritare (divspe6a) to provoke his feelings or pas
sions to anger. Cic. Mil. 31. Utvi irritare ferroque lacessere
fortissimum virum auderet.
2. Lacessere means to excite,
when a man in a coarse manner disturbs the peace of another;

sollicitare, when a man disturbs the quiet of another in a
refined manner. (v. 176.)
LACRIMARE; PLORARE; FLERE; LAMENTARI; EJ U
118
LACUNA.
LARE; DEFLERE; DEPLORARE. I. Lacrimare (from 8kov)

denotes the physical consequence of a certain emotion of the
mind, whether joyful or sorrowful, like Bakpelv, to shed tears;
whereas plorare (from pluere) denotes a passionate expression
of grief, like 6pmviv, to wail and cry. Between the two
stands flere (pNo) in opp. to ridere, partaking of the passion
less feeling denoted by lacrimare, and of the feeling of grief
denoted by plorare, like k\atstv, to weep. Sen. Ep. 63. Nec
sicci sint oculi amisso amico, nec fluant; lacrimandum est,
non plorandum. 2. Lamentari and ejulare denote a higher
degree of ploratus; but lamentatio (from k\avua 2) is, like
kokstv, a longer continued wailing; ejulare (from sia) a
wailing interrupted by cries and sobs, like 5AoA%av. 3. Plo
rare and fiere are intransitive verbs, as to weep; deplorare
and deflere transitive, as to deplore.
LACUNA; LACUs; STAGNUM ; PALUs; ULIGo; LAMA;
LUSTRUM. Lacuna denotes, in poetical language, any stand
ing water, from a sea to a pool; lacus and stagnum are collec
tions of standing water kept sound and fresh by their own
springs, or by ebbing and flowing; lacus (liquere) is large
enough to bring to mind the image of the open sea, in opp. to
the main sea, like \tuvn; stagnum, like a pond, not so large
as to resemble a lake, in opp. to a stream, like rvayog;
whereas palus and uligo are collections of standing water cor
rupted and grown foul; palus (TAvv) is, like a marsh, a
district covered with a surface of foul water, like Aoc; wligo

(from Ac) like a moor, a district soaked through with foul
water. The palus appears as a mass of water made thick by
mud and bog-earth, in which a person may be drowned;
uligo only as ground thoroughly soaked with water, in which
a man may sink down. Lastly, lame and lustra denote
standing waters of small extent; lama, a mere dirty and filthy
puddle, on a high road; lustra, an ill-smelling and noisome
quagmire in woods, &c. (v. 30.)
LAEDERE-LANIARE.
LEDERE; VIoLARE; OFFENDERE.
119
Ladere denotes a
physical injury, as to hurt; violare, an injury to a persons

rights, as to offer violence; offendere (from Trv6oc) an injury
to a persons feelings, as to affront. Ladere refers to what
ever object is capable of receiving injury; violare, to one that
has a just claim to protection; offendere, to a rational and
feeling being. Cic. Off i. 28, 99. Justitiae partes sunt mon
violare homines, verecundiae non offendere. Fin. iii. 11. Sen.
Ir. iii. 18. Pleraque eorum propter quae irascimur offendunt

nos magis quam laedunt.
Const. 4. Contumelia tantum deli
catis gravis est, qua non laeduntur, sed offenduntur. Ovid,

Am... iii. 3, 31. Formosas superimetuunt offendere lasi. (iii.
138.)
LETARI, see Gaudere.
LEVIs; GLABER; FRICARE; TERERE. 1. Lavis, levis,
(Astoc) means smooth, in opp. to rough and rugged, and gives

a pleasant impression of elegance; whereas glaber (y\apupbc)
in opp. to rough, covered with hair, and grown up, and gives
an unpleasant impression of deficiency. 2. Fricare means
to rub, and thereby make smooth, like pixelv; whereas terere
(retosty) means to rub, and thereby make less, like Tpigstv.
LEVUs, see Sinister.
LAMA, see Lacuna.
LAMBERE; LINGERE. Lambere means to lick, inasmuch

as one uses the tongue, like the hand, as an instrument to
take hold of, or to touch any thing, whether eatable, and pos
sessing a taste, or not; lingere (A&txstv) when one uses the
tongue as the organ of the sense of taste, in order to ascertain

the flavour of any thing. Plin. H. N. xxxv. 7. Canem ex
aere vulnus suum lambentem: compare with xxxi. 4. Peco
ribus sal datur lingendus. (v. 152.)

LAMENTARI, see Lacrima.
LANCEA, see Missile.
LANIARE, see Lacerare.
120
LANIENA-LARGUS.
LANIENA; MACELLUM.
Laniena is the butcher's stall,
where the lanius sells slaughtered and ready-jointed meat;

macellum, the market in which the macellarius sells all sorts
of meat, including poultry and fish.

LAPIs, see Sarum.
LAQUEUs; FUNIs; RESTIs. 1. Laqueus (from Ata) is

the noose at the end of a rope; whereas funis and restis mean
the rope itself; funis, a thicker rope, which is meant more
for drawing and pulling, and on that account must have a
proper length, like axoivoc; restis, a thinner rope, which
serves more for fastening and hanging up, and therefore may
be short, like atpril. The trace by which the equus funalis is
attached; the rope on which the funambulus balances himself;
the tow which draws the boat to the ship, are never rendered
in prose by restis; whereas the rope with which the self
murderer hangs himself, or the slave is whipped, or the gar
ment girded, is seldom rendered by funis, unless the poet
gives the preference to the last word as a more elevated term.

(v. 36.) 2. Rudentes are the sail-ropes; retinacula and ora,
the cables or anchor-ropes; retinacula, as a more general and
popular term; orde, oras solvere, as more technical expres
sions in nautical language.
LARGITIO, see Donum.
LARGUs; BENIGNUs; LIBERAL1s; MUNIFICUs. Largus

means any one who makes a rich present, to whomever he
makes it, and from whatever motive, in opp. to parcus. Ter.
Heaut. iii. 1, 31; whereas benignus, liberalis, and munificus,
denote virtuous qualities in the giver. The benignus follows

a pure impulse of humanity, love towards his fellow-men;
the liberalis, a noble pride, or feeling of self-respect; the
munificus, a princely feeling, or, at any rate, a feeling of laud
able ambition. Benignitas gives richly, because it has no
wish to possess and enjoy alone, like goodness; liberalitas
gives as much as, and not less than, a man of noble sentiment
12]
LARVA-LEPIDU.S.
believes suitable to his own rank and to another's merits,
without scrupulous mercantile calculation, like a gentlemanly

spirit; munificentia gives rather too much than too little, from
the pleasure of making people happy, and causing an agree
able surprise, like generosity. (iv. 146.)
LARVA; PERson A. Larva (from lar?) is a caricatured,

frightful mask; persona (Taptoan) an ingeniously formed,
characteristic mask.
LAscIvus, see Petulans.

LAssus, see Fatigatus.
LATEBRA; LATIBULUM.
Latebra is a retired or obscure
place, where a man can conveniently remain concealed; lati

bulum, a lurking-hole, into which a man must creep like a
beast. (vi. 189.)
LATRARE; GANNIRE; BAUBAR1.
Latrare means the
hostile bark of a great dog, and, figuratively, to wrangle, like

0\akretv; whereas gannire, the harmless bark of a little dog,
and, figuratively, to chatter, like Kvvaaffa; lastly, baubari,
the whining and howling of a dog, like Baev. Lucret. v.
10641070.
LATRo, see Praeda.
LATUS, see Cora.

LECTUs, see Cubile.
LEGARE, see Mittere.
LEMBUs, see Navigium.
LEMUREs, see Spectrum.
LENIs, see Mitis.
LENTUs, see Tardus.
LEPIDUs; FACETUs; FESTIVUs; SALSUs;' DICAx; CA
v1LLATOR. Lepos, facetiae, and festivitas, denote the harm

less wit, which, like humour, is only opposed to seriousness,
and is the attribute of a benevolent mind; lepos (from Areo,
Xerrc.) the lightest wit, in opp. to dull gravity; festivitas
(from Graffv) the more cheerful sort of wit, in opp. to gloomy
seriousness; facetide, the jocund wit, in opp. to sober serious
ness; whereas sales, dicacitas, and cavillatio, denote the more
pungent wit, which is a sign of an acute intellect; sales (Asc)

the piquant wit, in opp. to what is flat and trivial, which aims
R.
122
LETUM-LIBRARE.
at a point, whether others may be pleasantly or painfully
affected by it; dicacitas (from 8akiv) the satirical wit, which

is exercised at the cost of others, yet so that the jest is still
the principal aim,the pain inflicted, only an accidental ad

junct; cavillatio, the scoffing wit, in which the mortification
of others is the principal aim, the jest only a means and
unimportant form. Cic. Orat. 30. Demosthenes non tam dicax
fuit, quam facetus. Est autem illud acrioris ingenii, hoc ma
joris artis. (v. 217.)
LETUM, see Mors.
LIBARE, see Sapor.
LIBERALIS, see Largus.
LIBERTUs; LIBERTINUs.
LEVIs, see Laevis.

LIBENTER, see Sponte.
LIBERALITAs, see Donum.
Libertus means the freed-man,
with reference to his master, in opp. to servus, Cic. Mil.

33. Sext. 35. Tac. G. 25. Suet. Caes. 75; libertinus, with
reference to his rank, in opp. to civis and ingenuus.
Liv. x.
21. xli. 8. Suet. Cl. 54. Senec. Contr. iii. 21. Quaerendus
mihi gener erat aliquis libertinus; quid ergo? alieno potius

liberto ?
Cic. Verr. i. 47. Trebonius fecit heredem libertum
suum . . . Equiti Romano libertinus homo fit heres. Suet.

Cl. 25. Tac. H. iii. 58. (vi.194.)
LIBIDO, see Cupido.
LIBRA; Pox Do. Libra pondo is the full expression, lite

rally a balance in weight, that is, a scale, filled so as to balance
a pound; libra (Aetoc) is a less definite expression, inasmuch
as leaving out the pondo, makes it doubtful whether the balance
itself be not understood; pondo is an elliptical expression,
in which the principal notion, weight, is expressed, and the
accessory notion left out; the scale that is filled must balance
the definite weight. In a similar manner opera pretium est is

distinguished from opera est, and from pretium est. (vi.195.)
LIBRARE; WIBRARE. Librare hastam (from Aetoc) means
to raise the spear in a horizontal direction, in order to hurl it
with greater force, and with a surer aim; vibrare (5) to
LIBURNA-LINGUA.
brandish it backwards and forwards, or up
123
and down, that is,
either in a horizontal or perpendicular direction, in order to

testify an eager desire for the combat. (v. 196.)
LIBURNA, see Navigium.
LICET, see Concessum est.
LIGARE; VIERE; VINCIRE ; NECTERE; OBLIGARE ;

OBSTRINGERE; DEv1NCIRE. 1. Ligare and viere denote to
bind, in order to prevent things falling asunder, synonymously
with copulare, like 8siv; whereas vincire and nectere mean to
fetter, in order to hinder free movement, synonymously with

coercere, like Beausew. 2. Ligare is the general, viere (xv)
the technical expression for binding fast, &c. 3. Obligare
means to oblige by acts of #indness; obstringere, to oblige by
benefits; devincire, to rivet to ones self by a lasting intimate
connexion. The obligatus feels himself bound by the conven
tional duties of social life; the obstrictus, by the duties of
morality or religion; the devinctus, by the duties of piety.

(iv. 282.)
LIMA; ScoBINA. Lima is a tool for filing smooth; sco
bina, for filing off (vi. 197.)
LIMEs, see Finis.
LIMUs, see Lutum.
LINGERE, see Lambere.
LINGUA; SERMo. Lingua denotes the speech of any, even
the most uncultivated people, gens or natio, in as far as

they possess proper words to express their notions; whereas
sermo, only the speech of a cultivated people, populus, in as far
as it is adapted for the expression of connected thoughts.
Lingua is, like the tongue, born with us, and refers more to
the mere gift of speech; sermo requires voluntary activity,
and involves the rules of grammar and of style. Cic. Fin. i.
3, 10. Saepe disserui Latinam linguam non modo non inopem,
sed locupletiorem etiam esse quam Graecam: comp. with Off.
i. 31. Sermone debemus uti eo, quinotus est nobis. (iv. 22.)
R 2
124
LINTER-LOCUS.
LINTER, see Navigium.

LIQUERE, see Fluere and Constare.
LIRA, see Porca.
LITERA; ELEMENTUM. Litera is a letter, as the most
indivisible part of writing, like youua; elementum (Amua) as

the most indivisible part of language or of knowledge in
general, like arouxstov. (iii. 210.)
-
LITERAE; EPIsToDA; CoDICILLI.
Literae is the most
general expression for a letter; epistola is one directed to a

distant friend, and sent by a messenger; codicilli, an address
to one within the same walls, as a note. Sen. Ep. 55. Adeo
tecum sum ut dubitem an incipiam non epistolas sed codi
cillos tibi scribere. Cic. Fam. vi. 18. Simul accepia Seleuco
tuo literas; statim quaesivi e Balbo per codicillos quid esset
in lege. (vi. 198.)
LITERA, ARTEs, DoCTRINAE; DISCIPLINAE. Literae and

artes denote the sciences as the general objects of scientific
education; litera, in a narrower sense, only as literature, or
the sciences so far as they are laid down in books, and, toge
ther with other branches of knowledge, enrich the mind, and
are the means of sharpening the understanding and forming
the taste; artes (parat?) in the widest sense, so far as the

knowledge of them immediately attests intellectual cultiva
tion, and readiness in the practical application of the sciences;
whereas doctrinae and disciplinae denote particular parts of the
general objects of knowledge formed into systems; doctrinae,
more the speculative and abstract parts of philosophical and
learned education; disciplinae, more the practical parts, that
are conducive to the purposes of life. (v. 269.)
LITIGATIo, see Disceptatio. LITUS, see Ripa.
Livor, see Invidia.
LocuPLEs, see Divitie.
Locus; TRACTUs; REGIo; PLAGA. Locus (Axoc) de

notes a space, as a single point, like rroc; tractus (from tra
here) as a line, with the notion of extension to a distance, as
---------- - - - - - - - -
- -
LONGAEW US-LU CRUM.
-- --
125
a tract of country, something like k\tua; regio (from fixoc,

pxoc.) as a circle, with the included notion of the environs,
like the surrounding country, Xpoc; plaga (TA&#) princi
pally as a surface or plain.
LoNGAEvus, see Vetus.
LoNGE, see Procul.
Loqu Ax, see Garrire.
Loq U1, see Fari.
LUCERE: FULGERE ; SPLENDERE ; NITERE ; REN1
DERE; CoRUsCARE; MICARE, RADIARE. 1. Lucere, ful

gere, splendere, nitere, denote a steady and continued bright
ness; fulgere (pMoyeiv) through a glaring light, or a dazzling
fiery colour, like pXyo; lucere (from Asukc) through a bene
ficial light, and a soft fiery colour, like patva', 'pyyto; splen
dere (from pXav6oc) as the consequence of a clear and pure
light, in opp. to sordere; Cic, Sext. 28. Sen. Ep. 5. Martial,
Ep. ii. 36. Tac.A. i. 84. Suet. Aug. 35; like Auto; nitere
(from va) as the consequence of humidity, oiling, or wash
ing, to glisten, in opp. to squalere. Cic. Fin. iv. 3. Orat. 32.
Sen. Q. N. i. 17. Quintil. ii. 5, 23; like ar{\%. 2. Whereas
coruscare, micare, radiare, mean an unsteady, tremulous light;
coruscare (from kopiago) to shine like forked lightning; mi
care, to sparkle, like metal placed in the sun; radiare, to
beam, like the shooting rays of the sun. Cic. Cat. ii. 3. Qui
nitent unguentis, qui fulgent purpura. Auct. ad Herenn. iv.
33. Tantus erat in armis splendor, ut solis fulgor obscurior
videretur. Plin. H. N. xxxvii. 2. Splendor murrhinis sine
viribus; nitorque verius quam splendor; for splendor denotes
brightness, with regard to its intensity; nitor, with regard to
its beauty. Auct. ad Herenn. iv. 50. Gemmae nitore et auri
splendore: hence, figuratively, splendor denotes pomp: nitor,

only neatness.
(ii. 76.)
LUCERNA, see Candela.

LUCRUM ; EMOLUMENTUM ; QUAESTUs; CoMPENDIUM.
Lucrum and emolumentum denote gain, in any condition of

life; lucrum (from lucar, locare,) gain deserved and earned by
126
LUCTUS-LUDU.S.
one's self, in opp. to damnum ; Cic. Fin. v. 30, &c.; like

k98oc; emolumentum (from molere) gain falling to ones share
without any exertion of one's own, in opp. to detrimentum;
Cic. Fin. i. 16, like pAmua; whereas questus and compendium
denote gain in the course of trade; quaestus, more continued
gain in the course of continued services, in opp. to sumptus;
Cic. Parad. vi. 3. Hor. Sat. i. 2, 19, like Xpnuariguc; com
pendium, more a single gain of considerable amount, in opp.
to dispendium.
(v. 257.)
LUCTUs, see Dolor.

LUcu LENTUs; ILLUsTRIs. Luculentus means, what may
be seen, and need not shun the light, synonymously with
probabilis; whereas illustris (from Asa'aw) what makes itself
seen, attracts the eye, and spreads its rays, synonymously
with excellens. Hence luculentus never implies emphatic
praise. Cic. Off. iii. 14, 60. Hoc quidem satis luculente, that
is, it is probable enough. And Fin. ii. 5, 15. Cum Graece ut

videor luculenter sciam, without presumption; just like, sic
satis. (ii. 84.)
LUCUs, see Silva.
LUDIO, see Actor.
LUDUs; ScHoLA.
Ludus is a lower school for boys, who
are compelled to learn; schola, a higher school for youths and

men, who wish to learn. Ludus supposes discipulos, ludi
magistrum, and school-discipline; schola supposes auditores,
doctorem, and academical regulations. (vi. 203.)
LUDUs; LUs Us; LUDICRUM ; JoCUs.
1. Ludus (from
Xofopoc) denotes play in an objective sense, inasmuch as it is

at hand for a mans entertainment; whereas lusus, in a subjec
tive sense, inasmuch as a man carries it on and produces it
himself; further, ludus denotes play, as a means of recreation,
in opp. to exertion; lusus, as a childish, useless pastime, in
opp. to real business. Plin. Ep. ix. 33, 3. Pueri quos otium
ludusque sollicitat: comp. with ix. 25. Lusus et ineptias mos
LUES.
127
tras legis. Or, Cic. Flacc. 5, 12. Graeci quibus jusjurandum

jocus est, testimonium ludus; that is, to whom it is a mere
trifle to bear false witness; compare with Sen. Contr. i. 2.
Piratas . . . quibus omne fas nefasque lusus est; that is, to
whom the distinction between right and wrong is a mere
sporting with words. 2. The plur. ludi assumes the special
meaning of public spectacles, and in this sense has a singular
peculiar to itself in the word ludicrum. 3. Ludus and lusus
have more a negative character, as mere pastimes and amuse
ments, as a guard against ennui; whereas jocus more a posi
tive character, as an utterance of humour and wit.
The
ludens wishes merely to be free from exertion, to do nothing

serious, and to amuse himself; the jocans will be as active at
the command of mirth, as others at the command of serious

ness. (ii. 33.)
LUEs; CoNTAGIUM ; PESTILENTIA; PESTIs; PERNI
CIEs; ExITIUM ; INTERITUs; ExITUs. 1. Lues (from Aot
wc) denotes epidemic disease, as proceeding from an impure

morbid matter; contagium (from contingere? or karatikstv.2)
as contagious; pestilentia, as a disease reigning in the land,
and especially as a pestilence. Sall. Cat. 10. Post ubi con
tagia quasi pestilentia invasit. Plin. H. N. xxiii. 28. Laurus
folia pestilentiae contagia prohibent. Lucan. vi. 89. Fluidae
contagia pestis. 2. Pestis is used for pestilence itself only by
the poets; otherwise it denotes, like exitium and pernicies,
(from necare) that which destroys in general, without reference
to disease; but pestis is, according to rule, used as a concrete,
exitium and pernicies as abstract terms. Sen. N. Q. iii. pr.
Philippi aut Alexandri . . . . qui exitio gentium clari non
minores fuere pestes mortalium quam inundatio. 3. Pernicies
has an active meaning, and denotes the destruction of a living
being by murder; whereas exitium has a passive meaning,
and denotes the destruction even of lifeless objects by annihi
lation; lastly, interitus has, like exitus, a neutral meaning,
128
LUMEN-LUTEUS.
the destruction of living or lifeless objects by decay. Tac.

Ann. xiv. 65. Poppa non nisi in perniciem uxoris nupta ;
postremo crimen omni exitio gravius : and ii. 68. Cic. Cat.
iv. 3. Cum de pernicie populi Romani, exitio hujus urbis
cogitarit. Rull. ii. 4, 10. Extremi exitiorum exitus. 4. Eae
fitium is a violent, eaeitus a natural emd.
Cic. Rull. ii. 4, 10.
Qui civitatum afflictarum perditis jam rebus extremi exitio

rum solent esse exitus, is, as it were, the last breath of a state
that is being destroyed ; like Verr. v. 6, 12. Exitus exitiales.

(ii. 62. iii. 176.)
Lux es ; Lux. Lumen (Aevoo6uevov) is a luminous body,

: like p{yyoc; luae () a streaming mass of light, like poc.
Cic. Fin. iii. 14, 45. Ut obscuratur et offunditur luce solis
lumem lucern. Curt. viii. 2, 21. Sed aditus specus accipit

lucem ; imteriora nisi allato lumine obscura sunt.
Cic. Acad.
iv. 8, 28. Si ista vera sunt, ratio omnis tollitur, quasi qudam
lux lumenque vitae ; that is, reason alone is in itself bright
and light, and at the same time spreads brightness and light
over life. Also, in a figurative sense, lumen denotes distinc
tion, luae only clearness. Cicero (Man. 5.) calls Corinth,
Grci totius lumen, but Rome (Catil. iv. 6.) Lucem orbis
terrarum ; Corinth is compared to a glimmering point of
light; Rome is distinguished as that city in comparison with
which all other cities lie in darkness. (ii. 66.)

LU RIDUs, see Luteus.
LUsTRUM, see Lacuna.
LUsUs, see Iudus.
LUTEUs ; GI LvUs ; HELvUs ; FLAvUs ; LU RIDUs. Lu

teus (from \) denotes a decided yellow, as the yolk of an
egg ; gilvus (y\ac) and helvus, a fainter reddish yellow,
like that of honey ; flarus and luridus, a lighter whitish yel

low ; flavus (from q\) a glossy beautiful yellow, like that
oflight auburn hair ; luridus (from x\c) a wan unpleasant
yellowishness, like that of pale death.
129
LUTUM-LUXUS.
LUTUM ; LIMUs; CoENUM ; SoRDEs; SquaLoR; P.E.DoR;

SITUs; STERCUs; FIMUs; OLETUM ; MERDA. 1. Lutum,
limus, caenum, all denote impurity, as a substance, and as of a

wet sort; lutum (from A6690") is the dirt of the streets or
roads, like Tnxc; limus (As8uevoc) the mud of a river, like
*Ac; coenum (from cumire) the mire of a moor or morass, like
3698opoc. Tac. Ann. i. 63. Caetera limosa, tenacia gravi
coeno aut rivis incerta erant; whereas sordes, squalor, paedor,
situs, denote impurities as a form, and of a dry sort; sordes

(from 98a) in opp. to splendor, through indigence, or nig
gardliness and vulgarity, for example, clothes dirty from long
wear, like 6roc; squalor (from ak{AAG) in opp. to mitor,
through want of civilized habits, and of delicacy in the
senses, for example, uncombed hair, like abyuc; paedor (from
slotoc) in opp. to munditie, through neglect of the person,
for example, through paediculos, vermin, itch, &c., like Tivoc;
situs (&aic) in opp. to usus, in consequence of long disuse, for

example, through mould, rust, &c., like &n.
Hence the
different forms of the adjectives lutosus, limosus, coenosus,
that is, full of lutum, &c.; and of sordidus, squalidus, paedi

dus, that is, resembling sordes, &c., and in circumlocution,
oblitus luto, limo, caeno, but obsitus sordibus, squalore, paedore.
2. Stercus (from rpyavov)

sense, as filth, like kwpoc;
useful sense, as manure. 3.
is the most general; oletum
denotes dung in its disgusting

whereas fimus (opimus?) in its
For offensive excrements caenum
denotes human; merda (uv6oc)
animal excrements.
LUx, see Lumen.
LUXUs; LUXURIA. Luxus denotes luxury as an act or as

a condition, and sometimes even objectively, as an object of
luxury; whereas lururia, always subjectively, as a propensity

and disposition, as the desiderative of lucus. Sen. Ir. i. 11.
Animis delicias, luxus, opes ignorantibus: and further on;
Opinionem luxuriae segnitiaeque. Sall. Cat. 13. Romani
S.
130
LYMPHATUS-MALA.
famem aut sitim . . . . luxu antecapere; that is, by the arts
of luxury: compare with Jug. 90. Luxuria atque ignavia

pessimae artes; that is, as proceeding from voluptuousness.
(ii. 23.)
LYMPHATUS, see Amens.
M.
MACELLUM, see Laniena.

MACER, see Evilis.
MACERIA, see Murus.
MACULA, see Witium.
MADIDUs, see Udus.
MAGISTER, see Doctor.
MAGNOPERE, see Perquam.
MAGNUs ; GRAND1s; AMPLUs; INGENs ; IMMANIs;
WASTUs. 1. Magnus, grandis, and amplus, denote a becoming

greatness; ingens, immanis, and vastus, an overwhelming
greatness.
Sen. Ir. i. 16. Nec enim magnitudo ista est, sed
immanitas. Cio. Lael. 26. 2. Magnus (from uya, mactus)

denotes greatness without any accessory notion, in opp. to
parvus, like uyac; whereas grandis, with the accessory notion
of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep.
100; subtilis, Quintil. xii. 10,58; tumidus, in the same book,
$80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15;

lastly, amplus (adj. from ambi) with the accessory notion of
comeliness, and of an imposing impression. 3. Ingens (yo
voc) denotes excessive greatness merely as extraordinary, like
t)\eroc; immanis (duXavoc) as exciting fear, like TsAGptoc;
vastus (from vagus?) as wanting regularity of form, like
xavc. (iii. 228.)
MALA; MAXILLA; GENA. I. Mala (from uuaxa, or
from mandere) denotes the upper, maxilla the under jaw.
Cels. Med. viii. l.
2. Mala denotes the cheek as a usual
expression, and in a merely physiological sense; gena (from

7vvc) as a more ancient and select expression, and with a
reference to its convexity. (vi. 208.)
MALEDICTUM-MALIGNITAs.
MALEDICTUM ; PROBRUM ; CoNVICIUM.
13]
Maledictum is
any utterance of what is injurious to another, whether to

bring him ill-luck by cursing, or disgrace by verbal injuries,
like kaknyopta; probrum (from Tpoppo) an invective, like
5vetoc, consisting of attacks and assertions wounding the
honour of another; convicium (karaikia) the abusive word,
like Xotopia, consisting of single words and appellations
wounding the honour of another. For example, fur ! is a
convicium; fur es, a probrum; each of them a maledictum.
(iv. 198.)
MALEFACTUM, MALEFICIUM, see Delictum.
MALITIA; MALIGNITAs ; MALEvolENTIA; MALUs ;
NEQUAM ; PRAvUs. 1. Malitia denotes the baseness which
shows itself in the love of lying and deceiving, from want of

conscience; malignitas, the ill-will which grudges good to
another, and wishes it only to itself, from pure selfishness;
malevolentia, the ill-will which wishes evil to another rather
than good, from personal aversion. Malitia is a way of

thinking and acting deserving of punishment, as endangering
the security of society; malignitas is a despicable disposition,
which implies the want of philanthropy; lastly, malevolentia,
a detestable quality, as connected with deriving pleasure from
the misfortunes of others. 2. Malus homo is a morally bad
man, but nequam a good-for-nothing man, whose faultiness
shows itself in aversion to useful labour, and a propensity to
roguish tricks, in opp. to frugi. Plaut. Pseud. i. 5, 53. Cic.
Font. 13. Or. ii. 61. Fin. ii. 8. Sen. Contr. iii. 21; pravus
(wspatoc) a man whose character has taken a vicious direction,
in a physical, or intellectual, or moral point of view; in opp.
to rectus. Plaut. Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10.
Quintil. viii. 3, 48. Nec parricidam nequam dixeris hominem,

nec meretrici forte deditum nefarium; quod alterum parum,
alterum nimium est. Afric. ap. Gell. vii. 11. (i. 62.)
MALIGNITAs, see Invidia.
s 2
132
MAMMA-MANERE.
MAMMA; MAMILLA; UBER; PAPILLA. 1. Mamma and
uber denote the breast in the female body; mamma (uuum)

denotes the visible breast as a fleshy part of the body, parti
cularly of a female body; whereas uber (obapbv) the nourish
ing breast as filled with milk, which is only found in the
female body, like ot,0ap. 2. Papilla and mamilla denote the
nipples of the breast, common to the male and female; pa
pilla (redupl. of TAAa) with reference to their spherical shape,
without distinction of the sexes, like ua fic; mamilla (redupl.
from uAyw) with reference to their adaptation for suckling,
and therefore belonging only to the female sex, like rtrn, and
teats. (iv. 133.)
MANARE, see Fluere.
MANCIPARE, see Vendere.
MANCIPIUM, see Servus.
MANDARE, see Jubere.
MANE; CREPUscu Lo; DILUCULO. Mane (from unvstv)
denotes in the morning, in the early course of the bright day,

in opp. to the night, and the forenoon hours, like 9699;
crepusculo (from creperus, kobai,) in the twilight, in opp. to
the bright day; diluculo, in the twilight, in opp. to the dark
night, like \vkpo.
MANERE: MoRAR1; TARDARE; DETINERE. 1. Manere
(from uvetv) denotes remaining, in opp. to going away;

whereas morari (from 3paic) denotes tarrying, as an inter
ruption of motion, in opp. to going forwards. Cic. Sen. 23.
Commorandi natura deversorium nobis, non habitandi dedit.
Hence in Tac. H. ii. 48. Irent propere neu remanendo iram

victoris asperarent, -the reading remorando deserves the pre
ference. 2. Morari aliquem means, to prevail upon any one to
stay of his own free will by proposing conditions, like 8tarpi
Betv; tardare, to prevent a persons hastening on his way by

opposing difficulties, like Boavelv; delinere, to hinder him
from going forwards by force, like karxeiv. Tardare has
generally an action for its object; delinere, a person; morari,
either. (iii. 298.)
].33
MANERE-MARE.
MANERE : Exs PECTARE ; PR.ESTOLARI; OPPERIRI. 1.
Manere (from uvetv) denotes a mere physical act to remain in

a place, till something has happened; whereas evspectare,
praestolari, and opperiri, denote a mental act, to wait for,
to wait in conscious expectation of some event, or of some

person. 2. Erspectare denotes waiting for, almost as a mere
mental act, as a feeling, without practical reference or acces
sory meaning; whereas prestolari and opperiri, with the
accessory notion that the person waiting intends, after the
arrival of the object waited for, to do something. 3. The
prestolans (from TapaorAAgaffa) waits for a person in order
to perform services for him; the opperiens, for an occurrence,
in order not to be taken by surprise. The prestolans stands
in subordinate relation to the person waited for; the opperiens,
in co-ordinate, whether as friend or foe.
Lastly, prstolari
is a prose expression; oppriri, a poetical, or, at least, a select

expression. For the German distinction between warten and
harren, the former denoting calm, passionless waiting for, the
latter, eager, impatient longing for, the Latins have no cor
respondent synonymes. (iii. 57.)
MANEs, see Spectrum.
MANICAE, see Vincula.
MANIFESTO, see Aperire.
MANNUs, see Equus.
MANSUETUDo; CLEMENTIA.
Mansuetudo (from manui
suetus) is the mildness and magnanimity of a private indivi

dual, who does not take vengeance for a mortification suffered,
in opp. to iracundia; whereas clementia (from akaAc, kn}\siv,
and mens,) the mercifulness and humanity of the ruler, or the
judge, who does not inflict upon the malefactor the punish
ment which he deserves, in opp. to crudelitas. Sen. Clem. 2.
Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.)
MANsUETUs, see Cicur.
MANUBIAE, see Praeda.
MARE ; AEquor; Pont Us; PELAGUs. 1. Mare (from

upa) denotes the sea, as a mass of water, in opp. to terra
134
MARGO-MEDERI,
and aer, like Ac, 64Marga; aquor, pelagus, and pontus, with
reference to its dimensions; aquor and pelagus, with reference
to its horizontal dimension, the surface of the sea, like TrAa
'yoc, whence reMayfstv, to float on the sea; pontus (from re

a siv, tirvetv.) with reference to its perpendicular dimension,
the depth of the sea, like trvroc, whence towtfstv, to sink
into the sea. Colum. viii. 17. Utin solo piscinae posita libella
septem pedibus sublimius esset maris aequor. Ovid, Met. ii.
872. Mediique per aequora ponti fert praedam. 2. AEquor
(from aequus) denotes the surface of the sea in a merely phy
sical sense; whereas pelagus (from TA) with the accessory
notion of its great extent and immensity. (iv. 72.)
MARGo; ORA. Margo (upyw") denotes the brink, the
natural boundary of a surface, considered almost as a mere
mathematical line, and only improperly as including an exte
rior portion of the surface; whereas ora (dia, offpoc, poc.)
denotes the brim, or border, the artificial edging of a surface,
generally for the sake of ornament, and therefore necessarily
including a certain portion of the surface. Hence we say,

ora togae, but not margo; and, on the other hand, margo flu
minis and ripa, if the mere line of shore is meant, without
any portion of the bank.

MARITA, see Femina.
(iii. 212.)
MAs, see Homo.
MATRIMONIUM, see Conjugium.

MAXILLA, see Mala.
MEARE, see Ire.
MEDERI; MEDICAR1; SANARE; MED1cAMEN; MEDI
CINA; REMEDIUM. 1. Mederi and the poetical word medi
cari (uew) denote healing, as the act of the physician, who

heals with humane sympathy, judgment, and art, synony
mously with curare, like ioffat; sanare, as the effect of the
physic, which in a mechanical way makes the sick well again,
synonymously with restituere, like artiaffat. 2. Medicamen.

tum means a remedy, with reference to its material substance,
as it is prepared by the apothecary, like ppuakov; medicina,
MEDITARI-MEMINISSE.
135
with reference to its healing virtues, as ordered by the phy

sician; each with reference to an illness; whereas remedium
denotes a remedy for any of the evils towhich we are subject,

like koc.
Cic. N. D. ii. 53. Medicamentorum salutarium
plenissimae terrae: comp. with Divin. ii. 51. Quam a medico

petere medicinam. (v. 198.)
MEDITARI, see Cogitare.
MEDIUs; MoDICUs ; MED10CRIs. Medius (ugoc) is

purely local, in the middle, in opp. to the extremes; modicus
denotes quantity, with reference to number and magnitude, as
moderate, in opp. to over-measure; mediocris denotes quality,
with reference to worth, as middling, in opp. to distinction;
hence modicae facultates and mediocre ingenium are identical.
Cic. Rep. ii. 31. Haud mediocris vir fuit, qui modicalibertate
populo data facilius tenuit autoritatem principum. (v. 202.)
MEDIUs DIEs, see Meridies.
MEMBRUM ; ARTUs. Membrum (redupl. of upoc) denotes

a limb of the body itself, like uAoc and kXov; whereas artus.
(ffoc, ap690") properly only a joint of a limb, like 96pov
and loc. Senec. Contr. ii. 13. Differebatur distortis arti
culis; nondum in sua membra artus redierant. Virg. AEn.
v. 422. Magnos artus membrorum. Quintil. Decl. ult. Ut
per singulos artus membra laxaret. Further, membra denotes
the limbs collectively, including the head and trunk, as parts
of the body; whereas artus only the extremities, which per
commissuras with the body, properly so called, namely, the
head and trunk, hang together. Gell. N.A. i. 14. (iv. 150.)
MEMINIssE; REM.INIsc1; RECoRDARI.
Meminisse de
notes remembrance as a state of mind, like usuvija 6al, in as

far as one has retained something in memory, without ever
having forgotten it, like memorem esse; whereas reminisci and
recordari denote remembrance as an act of the mind, in as far
as one again brings to one's mind what had already been
driven out of one's thoughts, like avauuffakeoffat. But
136
MENIDA~MERCIMONIUM.
-
-*
reminisci denotes this act of the mind as momentary, like in

^memoriam revocare ; whereas recordari denotes it as of some
duration, like revocata in memoriam contemplari. Cic. Lig.

12, 35. Equidem, cum tuis omnibus negotiis interessem,
memoria teneo, qualis T. Ligarius, qustor urbanus, fuerit
erga te et dignitatem tuam ; sed parum est, me hoc memi
nisse ; spero etiam te, qui oblivisci nihil soles, nisi injurias,
quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid
de hujus illo qustorio officio cogitantem, etiam de aliis qui
busdam qustoribus reminiscentem recordari. This passage
shows, that memoria tenere is only a circumlocution for memi
nisse : there is another passage where recordari is employed
as the consequence of reminisci, but there is no instance of
the converse ; for reminisci and recordari have the same rela
tion to each other as intueri and conspicere. Cic. Sen. 21.
Pueri . . . . ita celeriter res innumerabiles arripiunt, ut eas

non tum primum accipere videantur, sed reminisci et recor
dari: he might have added, Qu non satis meminerint, sed in

aliquantum temporis obliti sint.
Tusc. i. 24, 58. Animus,
quum se collegit atque recreavit, tum agnoscit illa reminis

cendo ; ita nihil aliud est discere, quam recordari. Senec. Ep.
100. Magis reminiscor quam teneo. (i. 166.)
MENDA, MENDUM, see Vitium.
MENDICITAs, see Paupertas. MENs, see Anima.
MERAcUs, see Purus.
MERCARI, see Emere.
MERCENARII ; OPERARII ; OPER. Mercenarii meam
labourers, as far as they work, not for their own interest, but
for pay, in opp. to the proprietor, who hires their services ;
whereas operarii and oper, as far as they undertake to per
form for others a mere mechanical work, in opp. to the prin
cipal or director, who gives out the plan. Mercenarii referto
the motive ; operarii, to the art employed being of an inferior
sort. (vi. 217.)
MERCEs, see Prmium.
MERCIMONIUM, see Merae.
137
MERDA-METIRI.
MERDA, see Lutum.

MERERE ; DIGNUM EssB; MERER1. 1. Merere and mereri
(uetpsaffa) suppose an activity, as to deserve; whereas dig

num esse (from decet, 8tkm.) only a quality, as to be worthy.
2. Merere is usually a transitive verb, as to deserve, and is in
construction with an accusative, or with a sentence, as its
complement; whereas mereri, an intransitive verb, as to be
deserving, and is in construction with an adverb. Cic. Rosc.

Com. 15. Fructum, quem meruerunt, retribuam : comp. with
Catil. ii. 2, 4, Si illum, ut erat meritus, morte mulctassem.
Caes. B. G. vi. 5, with B. Civ. iii. 53. Suet. Cal. 40, with Aug.
56. 3. Merere as an intransitive, or without an object, de
notes to serve as a warrior, by the ellipsis of stipendia;
whereas mereri as a transitive, or with an object, means to
earn something for one's self, without any stress being laid
upon the worthiness. (v. 213.)
MERETRIx, see Pellev.
MERID1Es; MEDIUs D1Es.
Meridies denotes noon, as a
point of time, which separates the fore-noon from the after

noon; medius dies, the middle of the day, as a space of time
which lies between the morning and the evening.
MERUs, see Purus.
MERx; MERCIMONIUM.
Mera means wares, in as far as
they are already wrought up, as an article of trade; mercino

nium, in as far as they can become so, like the materials of
wares. Tac. A. xi. 5. Nec quidquam publicae mercis tam
venale fuit: comp. with xv. 38. Mercimonium quo flamma
alitur.
METIRI; METARI; DIMETIRI; DIMETAR1.
1. Metiri
means to measure a space in order to know its magnitude;

whereas metari, to mark the boundaries of the space that has
been measured, that they may be known to others. 2. By
dimetiri and dimetari, the measuring and marking out of sub
divisions is especially meant; wherefore metari castra refers

T
138
METUEREMissiLE.
merely to the whole circumference of the entrenchments;

when, therefore, Liv. viii. 38. uses the phrase locum castris
dimetari, it is evident of itself that he expressly means, to
mark the boundaries of the principia and of the praetorium,
&c., that are within the camp.
(ii. 169.)
METUERE, see Vereri.

MICARE, see Lucere.
MINIME, see Neutiquam.
MINISTER, see Servus.
MINUTUs, see Parvus.
MISERERI; MISERAR1; MISERET ME. 1. Misereri means
to feel pity in the heart, to compassionate, like #Assiv; whereas

miserari, to express pity in words, to commiserate, like oikrst
pelv. For the German word erbarmen, to show pity by
actions, the Latins have no separate word. 2. By misereor
tui, pity is represented as an act of the free-will, and thereby
the noble nature of the compassionate is depicted; whereas

by miseret me tui, pity is represented as a suffering, which
cannot be resisted, whereby all moral merit is taken away, and

the greatness of anothers misfortune more strongly expressed.
Miserere is a causative, like oikr(eiv. (ii. 171.)
MISERIA, see Infortunium.
MIssiLE; HASTA; LANCEA.; JACULUM ; VERUTUM ;
TRAGULUM; PILUM. Missile is the most general name for
a weapon used in fighting at a distance, from the spear to the

arrow; hasta and lancea serve both for thrusting and hurling;
hasta (from oxaariptov, axo,) as a genuine Roman weapon,
Cop; lancea, as a foreign weapon, supposed to have come
originally from the Suevi, Xyxm; pilum, jaculum, verutum,
are more for hurling; jaculum, as the most general expression,
including the hunting spear, Boc; verulum (from opvX")
and tragulum (rpiy}\m) military weapons for hurling, kov;

Apilum (from rij}\al) in the singular, as the peculiar weapon for
hurling used by the Roman legion. Liv. ix. 19. Romano
pilum haud paulo quam hasta vehementius ictu missuque

telum.
MITIS-MODU.S.
139
MITIs; LENIs; PLACIDUs. Mitis means mild, in opp. to

acerbus, like us!\tyoc; lenis (from lana? or from the Goth.
latjan, lassus?) gentle, in opp. to vehemens, like roaoc; pla
cidus, composed, in opp. to turbidus, like ittoc.
MITTERE; LEGARE; AMITTERE ; DIMITTERE; OMIT
TERE. 1. Mittere (us6siva) is the general expression, to

send; legare (from Ayo) has a special political meaning, to
delegate. The missus makes his appearance as a servant or

messenger; the legatus, as a representative.
2. Amittere and
dimittere mean to let go any thing already in ones possession;
amittere, against one's will, as to lose; dimittere, after having

used it, as to dismiss; whereas omittere means to let any
thing pass by, without taking possession of it; to speak with
precision, Amittimus inviti et casu, omittimus volentes et sponte.
Hence amittere occasionem means, to let slip an opportunity,
so as not to be able to take advantage of it, from negligence;
whereas omittere occasionem means, to renounce an opportu
nity, so as not to wish to take advantage of it, from attaching

little value to it.
Vitam amittere means, to lose ones life;
vitam omittere, to sacrifice it. (iii. 285.)

MoDERATUs, MoDESTIA, see Modus.
MoDICUs, see Medius.
MoDo-Mooo; NUNC-NUNC. Modo-modo is properly ap

plicable only to transactions of the past and of the future;
nunc-nunc only to those of the present. This distinction is
neglected, yet nunc-nunc gives a livelier colour to description,
and belongs to poetry, or to the more elevated style of prose;
modo-modo, like just now, is the proper prose expression,
which Cicero always uses. (iv. 276.)
MoDo, see Nuper.
MoDUs; MoDESTIA; MoDERATIo; TEMPERATIo; CoN
TINENTIA; ABSTINENTIA. l. Modus, in a moral sense, de
notes the urpov, or the included notion of the unv yav in

objective relation; modestia and moderatio, in subjective rela
T 2.
140
MOENIA-MOLES.
tion; modestia is the feeling of preference for this modus;

moderatio, the habit of acting in conformity to this feeling. 2.
Moderatio is moderation, as springing from the understanding,
from calculation and reflection, akin to prudentia; temperatio
and temperantia are qualities pervading the whole man, and
ennobling his whole being, akin to sapientia. Moderatio sup
poses, like self-government, a conflict between the passions
and reason, in which reason comes off conqueror; in tempe
ratio, as in tranquillity of mind, the reason is already in
possession of superiority, whether through nature or moral
worth. 3. Temperatus, temperatio, denote merely a laudable
property, which may belong even to things; whereas tempe
rans, temperantia, a virtue of which reasonable beings alone
are capable. 4. Moderatio denotes moderation in matters of
business, in opp. to cupiditas; whereas continentia, modera
tion in enjoyments, in opp. to libido; Cic. Cat. ii. 11, 25.
Verr. iv. 52.
5. Continentia denotes command over sensual
desires, continence; abstinentia, over the desire for that which
belongs to another, firm integrity; the translation of absti

mentia by disinterestedness, is not precise enough, for this
virtue springs from morality only, abstinentia, from legality
also.
Quintil. v. 10, 89. Cic. Sext. 16.
6. Modestia shuns
overstepping the right measure, out of regard to the morals

which the modus prescribes; whereas verecundia and reveren
tia out of regard to persons, whom the verecundus is afraid of
displeasing, and whom the reverens thinks worthy of respect;
lastly, pudor, out of self-respect, that one may not bring ones
self into contempt. Varro, ap. Non. Non te tui saltem
pudet, si nihil mei revereare. Terent. Phorm. i. 5, 3, orii. 1, 3.
Non simultatem meam revereri ? Saltem pudere? (ii. 203.)
MoENIA, see Murus,
McESTITIA, see Dolor.
MoLEs ; ONUs; Pox DUs; GRAVITAs.
Moles and onus
denote the heaviness of an object in its disadvantageous
MOLESTIA-MO.R.S.
141
sense; moles (from uAoc or ux\oc) absolutely, as unwieldi

ness, so far as through its greatness it is inconvenient to move,
like yko, onus, relatively to its pressure, so far as it is irk
some to the person carrying it, as a burden, pproc; whereas
pondus (from pendere) in an advantageous sense, as force and
strength, like weight, x6oc; lastly, gravitas (from yepaoc)
unites both senses, and sometimes denotes the irksome heavi
ness, sometimes the effective weightiness, like [3poc. (iv. 223.)

MoLESTIA, see Labor.
MoNERE, see Hortari.
MoLIRI, see Audere.

MoNETA, see Pecunia.
Mons; JUGUM. Mons (from minari, eminere) denotes
the mountain with reference to its dimension of height;

whereas jugum, with reference to its breadth and length,
sometimes as the uppermost ridge, which, according as it is
flat or pointed, is with yet greater precision called either dor
sum or cacumen, in opp. to radices montis; sometimes as a
range of mountains, particularly in an ascending direction, by
which several mountains become joined, so as to form a chain,
or pile of mountains, in opp. to the mountain itself. Liv.
xxii. 18. Sub jugo montis proclium fuit: comp. with xli. 18.
Petilius adversus Balistae et Leti jugum, quod eos montes
perpetuo dorso conjungit, castra habuit. Or, Tac. G. 10, with
43, and Agr. 10. Or, Virg. Ecl. v. 76, with Ovid, Met. iv.
657. (v. 225.)
MoNSTRA, see Auguria.
MoNSTRARE, see Ostendere.
MoRAR1, see Tardare.
MoRBIDUs, MoRBUs, see AEger.
MoRIGERAR1, see Parere. MoRosus, see Austerus.
MoRs; LETUM ; NEx; OBITUs; INTERITUs; PERIRE;
OPPETERE ; DEMORI ; INTERMOR1; EMOR1. 1. Mors
and letum denote a natural death; mors (upoc) the usual

expression in a merely physical sense, as the way to corrup
tion, like 6varoc.; letum (from \axeiv, \xsaic.) the select
and solemn expression, as the lot of death, like otroc; whereas
142
MOS-MULCERE.
new (from verpc) a violent death, as the passive of cades. 2.

Mors, letum, new, are proper, whereas obitus and interitus only
softer expressions.
Obitus, decease, denotes, like exitus, a
natural death; whereas interitus, together with perire, usually

denotes, like exitium, a violent death. Plin. Ep. iii. 7. Silius
ultimus ex Neronianis consularibus obiit, quo consule Nero

periit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas, atque
obeas cito. 3. Perire represents death as destruction and
corruption; interire as a vanishing, so that the former applies
more to the body, the latter to the soul. Plaut. Capt. iii. 5,
32. Qui per virtutem periit, at non interit; that is, he who
dies a noble death, though his body perishes, still lives in
name and posthumous renown. Further, perire denotes a
sudden and violent death, particularly by self-murder; interire,
a gradual and painful, but, it may be, also a peaceful death.
Tac. Ann. xv. 44. Et pereuntibus Christianis addita ludibria,
ut ferarum tergis contecti laniatu canum interirent. Serv, ap.
Cic. Fam. iv. 5. Si quis nostrum interiit, aut occisus est.
4. Obire mortem denotes to die, as a physical event, by which
one ends all suffering; whereas oppetere mortem denotes to
die, as a moral act, in as far as a man, if he does not seek
death, at any rate awaits it with firmness and contempt of it.

5. Demori denotes to die off, as one belonging to a society,
and thereby to occasion a vacancy; intermori, to be appa
rently dying, to be sick of a lingering disease, like #6avv;
emori, to die entirely, in opp. to a mere semblance of life in
misfortune, slavery, and disgrace, like travko 6avv. Cic.
Pis. 7. Ut emori potius quam servire praestaret. (iii. 182.)
Mos, see Consuetudo.
MUCRO, see Acies.
MosTELLUM, see Spectrum.

MULCARE, see Verberare.
MULCERE; PALPARE. Mulcere (uA\su, ua)\akc.) means

to stroke any thing in itself rough, as the hair, for instance,
in order to make it smooth; thence, figuratively, to pacify an
enraged person, like kara'bv; whereas palpare (bmxapv, arra
143
MULCTA-MYSTERIA.
Xc.) to stroke any thing already smooth, in order to excite a

pleasant sensation; thence, figuratively, to caress and coax,
like lin}\ap&v. (v. 109.)
MULCTA, see Vindicta.
MULIER, see Femina.
MUNDUs, see Purus.
MUNIMENTA, see Murus.
MUNIFICUs, see Largus.
MUNUs, see Donum and Officium.

MURUs; PARIEs; MoENIA ; MACERIA ; PARIETINAE;
MUNIMENTA. l. Murus (uoioa, usipo) denotes any sort of

wall, merely with reference to its form, without reference to
its use, like Teixoc; paries (retpo) especially a wall, as the
side of a building, or as a partition to separate the rooms, like
rotxoc; mania (uvo) the walls of a city, as a defence against
the enemy, like Tsp#30\oc? maceria, the wall of an enclosure,
to mark the boundaries and to exclude thieves, the garden
or vineyard wall, like 6ptykc. Virg. AEn. vi. 549. Moenia
lata videt triplici circumdata muro. And Flor. i. 4. Vitruv.
viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non
communione parietum, sed propriis quaeque muris ambiren

tur. 2. Muri, maenia, &c. are walls in a good condition;
parietinae, walls that are falling into ruins. 3. Maenia denote
walls as the defence of a city against a first assault; muni
menta, the proper fortifications of fortresses and camps, which
are of themselves a bulwark against being taken by storm.
(v. 350.)
MUTILARE; TRUNCARE.
Mutilare denotes smaller muti
lations, such as the breaking off of horns, the cutting off of

a finger, the nose, &c.; truncare denotes greater mutilations,
such as the chopping off of arms, feet, hands.
The mutilata
membra may be compared to twigs and shoots broken off;

the truncata membra, to principal branches chopped off. (iv.
325.)
MUTUo, see Vicissim.
MUTUUM DARE, see Commodare.
MYSTERIA, see Arcana.
144
NANCISCI-NECESSARIUS.
NANCISC1, see Invenire.

NAREs, see Nasus.
NAs Us; NAREs. Nasus is the exterior of the nose, as a
prominent part of the face, like 6tv; nares (vapc) the inte
rior of the nose, as the organ of smell, like uvktipac. (vi. 231.)
NATIO, see Gens.
NAVIGIUM ; NAVIs ; CELox;
LEMBUs ;
LIBURNA ;
SCAPHA; CYMBA.; LINTER. Navigium is the most general

expression, like vessel; navis (vaic) an ordinary ship for
distant voyages; celow, lembus, and liburna, are boats which
may be manned and armed for service in war; scapha, cymba,
and linter, are only skiffs and wherries, intended merely for
short distances and for crossing over; scapha and cymba, of
the broader sort, in the form of small barges; linter, long and
narrow, like a canoe. (vi. 232.)
NECEssARIUs; PROPINQUUs; CoGNATUs; CoNSANGUI
NEUs; AFFINIs. 1. Necessarius means any one to whom
one is bound by a permanent connexion, whether of an official

kind, as collega, patronus, cliens, or of a private nature, as
familiaris, amicus, like trooahkovr&c.; propinquus, any one to
whom one is bound by a family connexion, a relation, like

dyxiareic and ral, as a species of cognatus and consanguineus,
related by blood; affinis, a relation by marriage, or in law,
like knsarc. 2. Cognatio is the relationship by blood
existing among members of the same family, like a valuoc;
consanguinitas, the relationship of nations by derivation from
a common origin, like avyyevic. Caes. B. G. vii. 32. Homi
nem summae potentiae et magmae cognationis: comp. with
i. 11. Ambarri necessarii et consanguinei AEduorum. Liv.
vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)
145
NECESSE EST-NEGARE.
NECEssE EST: OPoRTET ; OPUs Est; DEBERE.
1. Ne
cesse est (dvayko) denotes an obligation of nature and

necessity, like divykm artv; oportet, an obligation of morality
and of honour, like Xoff; opus est (T600g, optare?) an obliga
tion of prudence, like 8st. Cic. Orat. ii. 25. Jure omnia
defenduntur quae sunt ejus generis, ut autoportuerit aut
licuerit aut necesse fuerit. Att. iv. 6. Siloquor de republica
quod oportet, insanus; si, quod opus est, servus existimor.
And xiii. 25. Cat, ap. Sen. Ep. 94. Emo non quod opus est,
sed quod necesse est; quod non opus est, asse carum est.
And Cic. Or. ii. 43. 2. Oportet denotes, objectively, the
moral claim which is made upon any man; debere (886soffat,
8siv? or, dehibere?) subjectively, the moral obligation which
any man is under, like pe{\etv. Tac. Hist. iv. 7. Accusatores
etiamsi puniri non oporteat, ostentari non debere. (v. 323.)
NECTERE, see Ligare.
NEFANDUs, NEFARIUs, see Scelestus.
NEFASTUs, see Delictum.
NEGARE; INFITIARI; INFIT1As IRE; DENEGARE; PER
N EGARE; RECUSARE; ABNUERE; RENUERE; REPUDI
-
ARE.
1. Negare means to deny, from objective motives,
when a man has, or professes to have, the truth in view, like

dropval, oil paval; whereas infiteri, infiliari, and infitias ire,
mean to disown, from subjective motives, when personal in
terest is in some way implicated, like dovstaffat. 2. Infiteri
is an obsolete expression, infitiari (dva-parts) the usual and
general expression; infitias (dupaatac) ire is only connected
with a negation, and answers to the phrase, not to assent to.
3. Negatio is a denial, merely conveying information to the
hearer; pernegatio, or negitatio, to convince him, when he
is incredulous; denegatio, to get rid of his importunity, when

his request is useless. Martial, Ep. iv. 82. Negare jussi, per
negare non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis
onus imposuit, assensero; ambitionem induxero in curiam;
U
146
NEGLIGERE-NIHIL EST.
negaro: videbor suffragio meo tanquam comitiis honorem

amicissimo denegasse. 4. Negare supposes a question only,
whether actual or possible, which is denied; whereas recu
sare, a request which is refused; hence negare is a more
general and mild expression than recusare; for the negans

merely denies the possibility of granting what he is asked or
requested; whereas the recusans also calls in question the
justice of the request, which he protests against as a threat,
or as an encroachment.
Hence negare, denegare, are more
used in private transactions; recusare, in public affairs. 5.

Negare and recusare take place by means of words and
speeches; abnuere and renuere, mostly by signs and gestures;
abnuere, by waving a person from one with the hand, like
drovew; renuere, by drawing back the head, like dvavsw.
6. Abnuere is a more friendly, renuere a haughtier manner of
denying. 7. Recusare refers to an object which is considered
as a burden, and claims resignation, in opp. to suscipere,
Suet. Ner. 3; whereas repudiare (from repedare?) refers to an
object which is considered as a good, and promises profit or
pleasure, in opp. to assumere. Cic. Orat. 62. Cic. Fin, i.
10, 33. Saepe eveniet ut et voluptates repudiandae sint, et
molestia non recusanda. (iv. 40.)
NEGLIGERE, see Spernere.
NEMUs, see Silva.
NEPos, see Prodigus.
NEQUAQUAM, s. Neutiquam.
NEQUID QUAM, see Frustra. NEQUITIA, see Malitia.
NEscIUs, see Cognitio.
NEUTIQUAM ; NEQUAQUAM; MINIME. Neutiquam means,

in no case, in opp. to utique; nequaquam, by no means; mi
nime, not in the least.
NEx, see Mors.
NIGER, see Teter.
NIHIL AGERE, see Vacare.
NIHIL EST; NIHILL EST; NULLUS EST.
Nihil est de
notes the entire want of virtue and efficacy; as, he is good for
NITERE-NOVUS.
147
nothing ; whereas nihili est, the entire want of value and use
fulness, as he is of no use ; lastly, nullus est, the negation of
existence in general, as it is all over with him. (i. 56.)
NITERE, see Lucere.
NITI, see Fulciri.
NoBILIs, see Celeber.
NocENs, see Culpa.
NoMINARE ; NUNcUPARE ; VocARE ; APPELLARE. No
minare and nuncupare mean, to call any body by his name ;

nominare, to call him by the name which he already possesses ;
nuncupare, to give a mame to an object that has hitherto been
without a name ; whereas appellare and vocare meam to desig
nate a person by any name, title, or appellation belonging to

him. (v. 105.)
NoNNUNQUAM ; INTERDUM ; ALIqUANDo. Nonnunquam,
sometimes in opp. to nunquam and semper, approximates to

the meaming of saepius, like or' re ; interdum, at times, is in
opp. to crebro, and approximates to the meaning of rarius, like

vtore ; lastly, aliquando, now and then, is in opp. to semel,
and approximates to the meaning of prope nunquam, like tror{.
The interdum facta denotes actions repeated at considerable .

intervals of time ; the nonnunquam facta, actions repeated at
shorter intervals ; the aliquando facta, actions repeated at
very distant intervals of time. Cic. Sext. 54. Comitiorum et
concionum significationes interdum ver sunt, monmunquam
vitiat et corrupt. And Acad. i. 7. Off. ii. 18. Brut. 67.
Mur. 30. (iv. 273.)
NoTARE, see Animadvertere.
NoTITIA, see Cognitio.
NovIssIMUs, see Eaetremus.
NovUs ; REcENs ; NovIcIUs.
-
1. Novus means mew, as
that which did not exist in former times, in opp. to antiquus,

like voc ; whereas recens (from candere) mew, as ome that has
not long been in existence, in opp. to vetus. Cic. Verr. ii. 2.
Mur. 7, 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi.
12 ; like kavvc. 2. Novus denotes new, indifferently ; novi
-
U 2
148
NOXIA.---OBJICERE.
cius (from va) with the accessory notion of being a novice,

who must accustom himself, or be instructed by others, before
he is qualified for something, in opp. to vetustus ? (iv. 95.)
NoxIA, NoxIUs, see Culpa.
NULLUs sUM, see Nihil sum.
NuMEN ; DEUs ; DrvUs ; SEMo ; HERos. Numen (trvpua)

in a wider sense is any divine being, like 8atutov ; in a nar
rower sense it is used as a species of Deus, or amcient Divus,
6c ; and for semideus, a half-god; or semo, a half-mam ; for
which last, besides the foreign word heros, numen also is used.
Plin. Pan. 2, 3. Nusquam ut deo, nusquam ut numini blan
dimur. (vi. 239.)
NuMMUs, see Pecunia.
NUNC - NUNc, see Modo- modo.
NuNcU PARE, see Nominare.
Nuper ; Modo. Nuper (vov trp) means several days,

months, also, years since, lately, like vetooer ; whereas modo,
a few moments since, just now, like pri. Cic. Verr. iv. 3, 6.
Nuper homines nobiles ejusmodi ; sed quid dico nuper? imo
vero modo ac plane paulo ante vidimus. Tusc. i. 24. Quanta
memoria fuit nuper Charmadas ! quanta qui modo fuit Scep

sius Metrodorus !
NuPTI, see Conjugium.

NUTARE, see Labare.
NUTRIRE, see Alere.
O.
OBAMBULARE, s. Ambulare. OBEDIRE, see Parere.

OBEsUs, see Pinguis.
OBEx, see Sera.
OBJICERE ; ExPRoBRARE. Objicere means to charge a

person with something, from which he must vindicate himself
as against an accusation ; whereas eaeprobrare means to mp

braid a person with something, which he must let remain as
OBITUS-OBSCURUM.
149
it is. The objiciens will call a person to account; the expro

brans only put him to the blush. (iv. 198.)
OBITUs, see Mors.
OBLECTATIo; DELECTATIO. Oblectatio (from dA&yetv 2)

is a pleasant occupation, conversation, amusement, which dis
perses ennui, and confers a relative pleasure; whereas delec
tatio is a real delight, which procures positive enjoyment, and
confers absolute pleasure. Cic. Orat. i. 26. In is artibus, in
quibus mon utilitas quaeritur necessaria, sed animi libera quae
dam oblectatio. And Ep. Q. Fr. ii. 14. Satis commode me
oblectabam: comp. with Fam. ix. 24. Magna te delectatione
et voluptate privavisti. Or, Suet. Dom. 21. with Aug. 29.
Plin. Ep. iv. 14, with iv. 8. (v. 10.)
OBLIGARE, see Ligare.
OBLIQUUs, see Transversus.
OBLITUs, see Delibatus.
OBscURUM ; TENEBRAE; CALIGo; TENEBR1cosus; OPA
CUs; UMBRosUs. 1. Obscurum (akorspv) denotes dark

ness as an obstruction of light, like akroc, in opp. to illustre.
Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas tenebrae
(vopapa) as the absence of light, (like &poc, Kvpac,) in opp.

to lur. Cic. Ep. ad Qu. Fr. i. 2; lastly, caligo (from celare)
as the positive opposite to light and brightness, like XA6c.
Caligo denotes a greater degree of darkness than tenebrae;
tenebrae than obscuritas; obscuritas than opacum and umbro
sum. Cic. Acad. iv. 23, 72. Sensus quidem non obscuros
facit sed tenebricosos. Plin. Ep. vii. 21. Cubicula obductis
velis opaca, nec tamen obscura facio. Tac. H. ii. 32. Sena
tum et populum nunquam obscurari nomina, etsi aliquando
obumbrentur. Hence, figuratively, obscurus denotes only an
insignificant person, of whom nobody takes notice; whereas
tenebricosus something positively bad, which seeks darkness

that it may remain unobserved. 2. Opacus denotes shady,
with reference to a pleasant and beneficial coolness, in opp. to
150
OBSECRARE-ODIUM.
apertus and apricus, like asioc, whereas umbrosus (umbra,
duavpc,) implies a depth of shade approaching to darkness,

like akiatc. (iii. 168.)
OBSECRARE, see Rogare.
OBSECUNDARE and OBSEQUI, see Parere.
OBSERVARE, see Vereri.
OBSTINARE, see Destinare.
OBSTINATIo, s. Pervicacia.
OBSTRINGERE, see Ligare.
OBTEMPERARE, see Parere. OBTESTARI, see Rogare.
OBTINGERE, see Accidere.
OBTRECTATIO, see Invidia.
OBTRUNCARE, s. Interficere. OBTUTUs, see Invidia.
ObvKNIRE, see Accidere.

OCCAs Io; OPPORTUNITA's; Pot'EsTAs; CoP1A; FACUL
TAs. Occasio and opportunitas are the opportunities which

fortune and chance offer; occasio, the opportunity to under
take something in a general sense, like kalpc.; opportunitas,
the opportunity to undertake something with facility and the
probability of success, like eukaupta; whereas potestas and
copia are opportunities offered by men, and through their
complaisance; potestas denotes the possibility of doing some
thing with legal authority; copia, the possibility of doing
something with convenience; lastly, facultas, as the most
general expression, the possibility to do something in a gene
ral sense.
OccIDERE, see Interficere.

OCCULERE, see Celare.
OCUL1, see Facies.
ODIUM ; INVIDIA; INIMICITIA; SIMULTAs.
-
1. Odium
and invidia denote the feeling of aversion; inimicitia and

simultas, the exterior state arising from this feeling. 2. Invi
dia has a negative character, like disaffection, like 86avoia,
and is a temporary feeling, in opp. to gratia or favor; whereas

odium (from 58%aaaffa) has a character thoroughly positive,
like hatred, uiaoc, and is a deep-rooted feeling, in opp. to

amor. Plin. Pan. 68, 7. Hence, invidia is the beginning of
ODORARI-OLERE.
151
odium. Invidia has merely persons; odium, persons and

things for its objects. Tac. Ann. ii. 56. Armenii . . . saepius
discordes sunt, adversus Romanos odio, et in Parthum invidia.
xiii. 15. Nero intellecta invidia odium intendit.
Plin. Pan.
84, 2. Exardescit invidia, cujus finis est odium. 3. Inimicitia

denotes any enmity which has its foundation in antipathy or
disagreement, like 8vouveta, #x00a; whereas simultas (uaA

tnc) denotes a political enmity, which has its foundation in
rivalship, like ptAovskta. Suet. Vesp. 6. Simultas quam ex

aemulatione non obscurae gerebant.
(iii. 73.)
ODoRAR1, ODoRUs, see Olere.

OFFENDERE, see Laedere.
OFFENSIO, see Contumelia.
OFFICIUM ; MUNUs. Officium means an employment, as

imposing a moral obligation, undertaken from conscientious
feelings; munus, as imposing a political obligation, undertaken
merely as a charge or office. Cic. Mur. 35. Haec sunt officia
necessariorum, commoda tenuiorum, munia candidatorum.
(v. 352.)
OLERE; OLFACERE; FRAGRARE; ODoRARI; OLIDUs;
ODoRUs ; REDoLERE; PERo LERE. 1. Odor and olere
(#898a) denote, objectively, the smell which a thing has in

itself, in opp. to sapor, &c., like au; whereas olfactus and
olfacere denote, subjectively, the sensation caused by this
smell, or the sense of smell, in opp. to gustus, &c., like apon
atc. 2. Olere means to smell, in opp. to being without smell,
and especially denotes a rank and bad smell; whereas fra
grare (from 8pxsiv) denotes a good smell. Redolere and per

olere are used as frequentatives; redolere denotes a strong
smell in an indifferent sense; perolere, a penetrating smell, in
a bad sense. 3. Olfactus is a smell, as far as it is an involun
tary effect of the sense of smell; odoratus, as far as it is an
intentional exertion of that sense. 4. Olfacere, to smell, is of
a passive nature, like audire, the smell mounting up to the
152
OLETUMO PERA.
nose of itself; odorari, to smell at, to sniff, 6twm Marstv, is of

an active nature, like auscultare, the man drawing up the
smell into his nose of himself. Olfaciens sentit odorem, odo
rans captat. 5. Olidus denotes smelling, and particularly
with a bad smell; odorus, with a good smell. Hence, bene
olidus denotes merely the negative of a stench; odorus, a
positive good smell; and the antiquated word olor denoted a
stench, like oletum ; but odor denotes only a smell. (iii. 131.)
OLETUM, see Lutum.
OLFACERE, OLIDUs, see Olere.
OMINA, see Auguria.

OMITTERE, see Intermittere, Mittere, and Relinquere.
OMNEs, see Quisque.
OMNINo, see Plane.
ONUs, see Moles.
OPACUs, see Obscurum.
OPEM FERRE, see Auxilium.
OPERA; LABOR; INDUSTRIA; GNAVITA's; AssIDUITAs;
DILIGENTIA. 1. Opera (from repv, Tpggetv.) denotes

activity without intense exertion, as merely doing, or turning
ones hand to, something, in opp. to momentary inactivity;
and also in opp. to thinking, speaking, advising, like pyarta;
whereas labor denotes strenuous exertion, which is followed
by fatigue, labour, in opp. to pleasure, like Tvoc. Plaut.

Aul. iii. 3, 7. Opera huc est conducta vestra, non oratio:
comp. with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem opera
quam animo. Liv. xxii. 22. Ut opera quoque impensa con
silium adjuvem meum. And Liv. v. 4. Labor voluptasque
dissimillima natura, societate quadam naturali inter se sunt
conjuncta: comp. with Cic. Mur. 35. Plin. Ep. ix. 10. Senec.
Tranq. 2. 2. Industria, gnavitas, and sedulitas, denote acti
vity as an habitual quality, in opp. to the love of idleness;
industria, of an elevated sort, the impulse to activity that
animates the hero or the statesman, in opp. to ignavia; gna
vitas (yevvatrne) of a useful sort, the diligence of ordinary
men, and of the industrious citizen; sedulitas (sine dolore) an
153
OPERAE-ORDO.
activity that shows itself in small matters, often even of a

comic sort, the indefatigable bustling of the busy housewife,
of the good-natured nurse, of any one who pays officious
court to another. Colum. xii. praef. 8. Ut cum forensibus
negotiis matronalis sedulitas industriae rationem paren face
ret. 3. Assiduitas and diligentia denote industry; assiduitas
(from sedere) like ruvxsta, more in an extensive sense, with
continued and uninterrupted efforts; diligentia (Aystv) more
in an intensive sense, with careful and close application, in

order to attain the end of ones industry. 4. Studium denotes
inclination and love towards the object of one's industry, and
an inward impulse. (i. 111.)
OPERAE, see Mercenarii.
OPIFEx, see Faber.
OPINARI, see Censere.
OPEs, see Divitia.

OPIMUs, see Pinguis.
OPINIO, see Sententia.
OPITULARI, see Auxilium.
OPoRTET, see Necesse est.
OPPERIRI, see Manere.

OPPORTUNITAs, s. Occasio.
OPPROBRIUM, s. Ignominia.
OPTIMATEs, see Primores.
OPPETERE, see Mors.

OPPRIMERE, see Vincere.
OPTARE, see Velle.
OPULENTIA, see Divitie.
OPUs Est, see Necesse est.
OPUs, see Agere.
ORA, see Margo and Ripa.

ORATIO, see Sermo.
ORARE, see Rogare.

-
ORBIs, CIRCULUs; GY RUs. Orbis (from 6aftc) denotes

a circular motion, and the periphery described by it; whereas
circulus denotes a circular level; lastly, gyrus (from yupbc) a
curved, and especially a serpentine line. The phrase in orbem
consistere could not be changed into in circulum, and a limited
social circle, circulus, could not be expressed by orbis. Tac.
G. 6. Equinec variare gyros nostrum in modum docentur;
in rectum autuno flexu dextros agunt, ita conjuncto orbe ut
memo posterior sit. (v. 182.)
-
ORDIRI, see Incipere.

ORDO, see Series.
154
OREAE-OTIUM.
OREAE, see Frenum.

ORNATUs, see Praeditus.
ORNARE, see Comere.

Os, see Facies.
Oscu LUM ; SUAv1UM, BASIUM.
Osculum is a friendly;
suavium, a tender; basium, an ardent kiss. (vi. 251.)

OsTENDERE ; Monstra RE ; DECLARARE. Ostendere
means to show, as far as one makes something observable,

lets it be seen, and does not keep it secret, like pival, #"pavt
oat; monstrare (intensive from uav6vetv) means to show, as
far as one imparts information thereby; lastly, declarare, to
make evident, as far as one makes a thing clear, and dispels
doubt, like 8m Aga.
OsTENTA, see Auguria.
OsTENTATIO, see Jactatio.
OsTIUM ; JANUA; FoREs; VALVAE. Ostium and janua

denote the door, as the opening through which one goes in
and out; ostium, as the most general expression for any door,
like 66pa; janua, as a particular expression only for a house
door; whereas fores and valvae denote the leaves of a door,
which serve to close the opening; fores, of ordinary doors,

like 6vpfec; valvae, of stately buildings and temples, as double
or folding doors. Tac. Ann. xiv. 8. Anicetus refracta janua
obvios servorum adripit, donec ad fores cubiculi veniret.
(v. 214.)
OTIARI, see Vacare.
OTIUM ; PAx; CoNCORDIA. Otium (airwoc, airoc.) de

notes quiet times in general, as a species of par (rigal), with
reference to foreign relations; concordia, with reference to
internal relations. (v. 246.)
PAEDOR-PARERE.
PAEDOR, see Lutum.

P.E.NE; PROPE.; FERE; FERME.
155
Paene and prope serve
to soften an expression that is much too strong, and as a

salvo to an hyperbole; paene, in opp. to plane, is translated
almost; prope, nearly; whereas fere and ferme serve only
as a salvo to the accuracy of an expression, like about.
PAESTUs, see Strabo.
PALAM, see Aperire.
PALARI, see Errare.
PALPARI, see Mulcere.
PALUs, see Lacuna.
PALUs, see Stipes.
PANDUs, see Curvus.
PAR, see AEquus.
PARATUS, see Instructus.
PARERE, see Creare.
PARERE; OBEDIRE; DICTO AUDIENTEM EssB ; OBSE
QUI; OBSECUNDARE: MoRIGERAR1; OBTEMPERARE. Pa

rere, obedire, and dicto audientem esse, denote obedience as an
obligation, and a state of duty and subjection; parere, in a

lower relation, as that of a servant to his master, a subject to
his sovereign, in opp. to imperare, Cic. Fam. ix. 25; obedire,
obedire, in a freer relation, as that of an inferior to his supe
rior, of a citizen to the law and magistrate; dicto audientem
esse, in a relation of the greatest subordination, as that of a
soldier to his general, as to obey orders; whereas obsequi, ob
secundare, obtemperare, and morigerari, as an act of free will.
The obsequens and obsecundans obey from love and complais

ance, showing their readiness to obey; the morigerans and
obtemperans, from persuasion, esteem, or fear, evincing their
conformity to another's will. Hirt. B. Afr. 51. Jubae barbaro
potius obedientem fuisse quam nuntio Scipionis obtemperasse.
Cic. Caec. 18. Man. 16.
Tac. H. ii. 14. Parata non arma
modo sed obsequium et parendi amor; that is, readiness to

obey, from respect and love to the general, and from taking a
x 2
156
PARIES-PARV U.S.
pleasure in obedience, from a feeling, that without order and

subordination their cause could not be upheld. Cic. Orat. 71.
Dum tibi roganti voluerim obsequi: comp. with Fam. ix. 25.
Obtemperare cogito praeceptis tuis. (v. 271.)
PARIES, PARIETINAE, see Murus.
PARIL1s, see AEquus.
PARMA, see Scutum.
PARs; Portio. Pars (from Tetow) denotes a part, with

reference to a whole; whereas portio, a part or share, with
reference to a possessor. Plin. H. N. xi. 15. AEstiva mella
tione decimam partem apibus relinqui placet, si plenae fuerint
alvi; si minus, pro rata portione. (iv. 148.)
PARTEs; FACTIo. Partes denote the party, which is
-
formed of itself by difference of principles and interests;

whereas factio (from apnkw) the clique of partisans, formed
by narrow differences of the members of a party with each
other, and who act together with a blind party-spirit, in order
necessarily and by force to give the upper-hand to their own
cause. Sall. Jug. 31. Inter bonos amicitia, inter malos factio
eSt.
PARTICEPs, see Socius.

PARTICIPARE, see Impertire.
PARTIRI, see Dividere.
PARUMPER ; PAULIS PER. Parumper means in a short
time; paulisper, during a short time. Hence acts of the mind

are particularly in construction with parumper; acts of the
body, with paulisper; for with the former is necessarily con
nected the glance at the future, which lies in parumper; in
paulisper, duration of time only is considered; for example,

we use the expression paulisper morari, but parumper du
bitare.
(i. 145.)
PARvUs; MINUTUs; Ex1GUUs; PUs ILLUs. Parvus and
"minutus denote littleness, quite indifferently, and in a purely

mathematical sense, without any accessory notion; parvus
PAscERE-PAUPERTAs.
157
(Taipoc) a natural and intrinsic littleness, in opp. to magnus,

like ukpc; minutus (uv6a) an artificial and fabricated
littleness; whereas exiguus and pusillus with a contemptuous
accessory notion; exiguus (from egere) in a pitiable sense, as
paltry and insignificant, in opp. to amplus. Planc. ap. Cic.
Fam. x. 24; or in opp. to grandis, Quintil. xi. 3, 15; but
pusillus (l6c *) in a ludicrous sense, as petty, nearly in opp.
to ingens, like Tvr6c. (v. 28.)
PAscERE, see Alimenta.
PAss1 ; PROLIx1; SPARs1.
Passi capilli denotes loose
hair, in opp. to cohibiti nodo; whereas proliwi capilli denotes

hair suffered to hang down, in opp. to religati in verticem;
lastly, sparsi capilli denotes dishevelled hair, in opp. to peri.
(vi. 258.)
PAss Us, see Gradus.
PATEFACERE, see Aperire.
PATERNUs; PATRIUs. Paternus denotes, like Tarp poc,

what belongs to a father, and is derived from him, like pater
nal; whereas patrius, what belongs to and is derived from
one's ancestors or native country, like Trotoc.

PAULATIM ; SENSIM; GRADATIM ; PEDETENTIM. Pau
latim and sensim represent gradual motion under the image of

an imperceptible progress; paulatim, by little and little, in
opp. to semel, at once, Sen. Q. N. ii. 8. Coel. Aurel. Acut.
ii. 37; sensin, (aveatuoc) imperceptibly, in opp. to repente;
Cic. Off. i. 33. Suet. Tib. 11;whereas gradatim and pede
tentim, under the image of a self-conscious progress; gradatim,

step by step, like Bnv, in opp. to cursim, saltuatim, &c.;
whereas pedetentim denotes at a foot's pace, in opp. to curru,
equo, volatu, velis. (iii. 97.)
PAULIS PER, see Parumper.
PAUPERTAs; INoP1A; EGESTAs ; MENDICITAs.
Pau
pertas (redupl. of parum) denotes poverty only as narrowness

of means, in consequence of which one must economise, in
158
PAviREPECUs.
opp. to dives, Cic. Parad. 6. Quintil. v. 10, 26, like revta ;
whereas inopia and egestas denote galling poverty, in conse

quence of which one suffers want, and has recourse to shifts;
inopia, like atopta, objectively, as utterly without means, so

that one cannot help ones self, in opp. to copia or opulentia;
Cic. Parad. 6. Sen. Wit. B. 14. Tac. Hist. iii. 6; eyestas, like
vsta, subjectively, as penury, when a man feels want, in opp.

to abundantia; lastly, mendicitas (from uats) as absolute
poverty, in consequence of which one must beg, like Traxsta.
The pauper possesses little enough; the inops and egenus, too
little; the mendicus, nothing at all. In the kingdom of Plu
tus, according to the order of rank, the pauperes would occupy
the middle station, who must live the life of citizens, and
economise; the inopes and egeni, if not in a state of over
whelming necessity, would occupy the station of the poor,

who live from hand to mouth, and must occasionally starve;
the mendici, the station of the beggars, who without property
of any sort, or the means of earning it, live on alms. Cic.
Parad. 6. Istam paupertatem vel potius egestatem et mendi
citatem tuam nunquam obscure tulisti. Sen. Ep. 17, 50.
Ovid, Rem. 748. Suet. Gr. 11. Vixit in summa pauperie, et
paene inopia. Plin. Ep. iv. 18. Inopia vel potius, ut Lucre
tius ait, egestas patrii sermonis. Civ. Inv. i. 47. Propter
inopiam in egestate esse. (iii. 111.)
PAVIRE, see Verberare.
PECCATUM, see Delictum.
PECULIARIs, see Privus.
PAx, see Otium.

PECULARI, see Vastare.
PECUNIA; NUMMUs; Mon ETA. Pecunia (from Taxva)

is money, as a collective expression; nummus (vuuoc) a piece
of money, in reference to its value and currency; moneta, a
coin, in reference to its coinage and appearance. (vi. 240.)
PECUs; JUMENTUM ; ARMENTUM ; GREx.
1. Pecus,
pecoris, is the most general expression for domestic beasts;

jumenta and armenta denote the larger sort, bullocks, asses,
PECUS-PERCUSSOR.
159
horses; pecus, pecudis (from the Goth, faihu) the smaller sort,
swine, goats, and especially sheep. 2. Jumenta denotes beasts
used in drawing carriages, bullocks, asses, horses; armenta
(dpuara) beasts used in ploughing, oxen and horses, with
the exclusion of cows, pack-asses, riding-horses, &c. which are
neither fit for drawing carriages, nor for the plough. 3. As a

singular and collective noun, armentum denotes a herd or
drove of the larger cattle, like dy#Am; grew (from dystow) a
herd or flock of the smaller animals, like retuvn, Tv. Plin.

Ep. ii. 16. Multi greges ovium, multa ibi equorum boumque
armenta. (iv. 298.)
PECUs, see Animal.
PEDETENTIM, see Paulatim.
PEDICA, see Vincula.
PEJERARE, see Perlucidus.
PEJoR, see Deterior.
PELAGUs, see Mare.
PELLEGERE, PELLICERE, see Perlucidus.
PELLEx; CoNCUBINA; MERETRIx; ScoRTUM. 1. Pel
-
lex and the foreign word pallaca (traXXaki, TapaMyaffa,)

mean the bed-fellow of a married man with reference to his
wife, and in opp. to her, as her rival; whereas concubina means

any bed-fellow, without further limitation than that she does
not live in a state of lawful wedlock.
Suet. Caes. 49. Pelli
cem regimae Dolabella Caesarem dixit: comp. with Ner. 44.

Concubinas, quas secum educeret. 2. Pellew and concubina
are bound to one man; meretria, scortum, lupa, prostibulum,
are common prostitutes. 3. The meretrices and scorta belong

to a sort of trade, and live by their earnings, from which
meretrices derive their name (from mereri); the scorta (kpm,
kopatov.) are a lower sort of meretrices, like graipai, filles de
joie. The meretrices are common; the scorta, lascivious and
dissolute. (v. 241.)
PELL1s, see Tergus.
PENDERE, see Haerere.
PENNA, see Ala.
PELLUCIDUs, s. Perlucidus.
PENITUs, see Plane.
PENUs, see Alimenta.
PERcoNTARI, see Rogare.
PERCUssoR, see Homicida.
160
PERCUTERE-PERFUGA.
PERCUTERE, see Interficere.

PERDERE; PEssus DARE.; PERVERTERE: EvKRTERE.
Perdere and pessundare denote complete destruction; perdere,

by breaking to pieces, or by any other mode of destroying;
pessundare (re-ov 6siva) by sinking, or any other mode of
getting rid of; whereas evertere, pervertere, and subvertere
merely denote throwing down; evertere, by digging up and
tearing up what is fastened in the ground, in opp. to fundare,
Plin. Pan. 34.
Cic. Acad. iv. 10.
Fin. ii. 25.
Verr. iii. 18.
Pis. 35; pervertere, by pushing down what stands fast; sub

vertere, by secretly digging under, and withdrawing the basis.
Cic. Pis. 24. Provincia tibi ista manupretium fuerit non
eversae per te sed perditae civitatis. And Att. v. 16.
PERDERE, see Amittere.
PEREGRINARI, s. Proficisci.
PEREGRINUs, see Externus. PEREMToR, see Homicida.
PERFERRE, see Ferre.
PERFICERE, see Finire.
PERFIDIos Us, PERFIDUs, see Fidus.
PERFUGA; TRANSFUGA; PRoFUGUs; FUGITIvUs; Ex

ToRRIs; ExUL; PERFUGIUM ; SUFFUGIUM ; REFUGIUM.
1. Perfuga and transfuga denote the deserter, who flees from
one party to another, like abrouAoc; but the perfuga goes

over as a delinquent, who betrays his party; the transfuga, as
a waverer, who changes and forsakes his party; whereas pro
fugus and fugitivus denote the fugitive, who forsakes his
abode; but profugus is the unfortunate man, who is obliged
to forsake his home, and, like a banished man, wanders in the
wide world, like puyc; fugitivus, the guilty person, who

flees from his duty, his post, his prison, his master, like opa
Trn. The perfuga and transfuga are generally thought of as
soldiers; the profugus, as a citizen; the fugitivus, as a slave.
Liv. xxx. 43. De perfugis gravius quam de fugitivis consul
tum. 2. Perfugium is an open secure place of shelter in

serious dangers; suffugium, if not a secret, is at least an
occasional and temporary place of shelter from inconve
*
161
PERICLITAR.I-PERPERAM.
niences; refugium is a place of shelter prepared, or at least

thought of beforehand in case of a retreat. 3. Profugus de
notes a merely physical state, something like fugitive; extorris,
a political state, like homeless, or without a country; erul, a
juridical state, like banished. The extorris suffers a misfor
tune, as not being able to remain in his native land; the exul,
a punishment, as not being allowed. Appul. Met. v. p. 101.
Extorres et . . . velut exulantes. (iv. 239.)
PERICLITARI, PERICULUM, see Tentare.
PERIMERE, see Interficere.
PERIRE, see Mors.
PERLUCIDUs; PELLUCIDUs; PERLEGERE; PELLEGERE;
PERLICERE ; PELLICERE ; PERJURARE; PEJERARE. 1.
Perlucidus means very bright, whereas pellucidus, transparent.

Cic. Div. i. 57. 2. Perlegere means to read through, that is,
from beginning to end; whereas pellegere, to read over, that
is, not to leave unread. Plaut. Pseud. i. 1. 3. Perlicere
means completely to inveigle, Liv. iv. 15. Tac. Ann. xiii. 48;
whereas pellicere, to lead astray. 4. Perjurare means to swear
falsely; pejerare, to violate an oath. (ii. 82.)
PERMITTERE, see Concedere and Fidere.
PERNEGARE, see Negare.

PERNICIEs, see Lues.
PERNIx, see Citus.
PERPERAM, FALso; FALSE: FALLACITER. 1. Perpe

Tam (redupl. of Tapa) denotes that which is not true, objec
tively, with reference to the object, as incorrect; whereas
falso, subjectively, in reference to the person, as mistaken.
2. Falso agere has its foundation in error and self-deceit: .
whereas false and fallaciter happens against better knowledge
and conscience; false, through fear and weakness of charac
ter; fallaciter, like deceitfully, with the wicked intention of
deceiving and betraying. Comp. Tac. Ann. i. 1. Tiberii res
. . . ob metum false compositae sunt, according to Wolf's

-
162
PERPETI-PERVICACIA.
reading; comp. with Germ. 36. Inter impotentes et validos

falso quiescas. 3. The adjective falsus combines the notions
of falso and of the participle falsus, and is distinguished only
from fallaw. Cic. Phil. xii. 2. Spes falsa et fallax. Tac. Ann.
xvi. 33. Specie bonarum falsos et amicitiae fallaces. (i. 66.)
PERPETI, see Ferre.
PERPETUUs, see Continuus.
PERQUAM; WALDE ; ADMoDUM; MAGNOPERE.
Per
quam means, in an extraordinary degree, with an indication of

astonishment on the part of the speaker; whereas valde, very,
admodum, tolerably, and multum, are a simple and quiet
enhancing of the attributive, or of the verb; magnopere, only
of the verb. (v. 262.)
PERSEVERANTIA, see Pervicacia.
PERSONA, see Larva.
PERTINACIA, see Pervicacia.

PERVERTERE, see Vertere and Perdere.
PERVICAC1A; PERSEVERANT1A; PERTINACIA; CONTU
MAC1A; DESTINATIO ; OBSTINATIo. 1. Pervicacia and
perseverantia denote adherence to what is once resolved upon

as a virtue; pervicacia (from vincere? vigere?) has its founda
tion in natural energy of disposition; perseverantia, in earn
estness of character, formed by cultivation; whereas pertinacia
and contumacia, as a fault; pertinacia has its foundation in a
stiff-necked adherence to what is once resolved upon, like

obstinacy and stubbornness, in opp. to condescension; contu
macia (from temere, contemnere,) in a haughty maintenance
of ones free-will, even against proper and legitimate supe
riority, like insolence and refractoriness, in opp. to complais
ance, obsequium. Tac. Ann. iv. 20. Hist. iv. 74. Accius apud
Non. Tu pertinacem esse, Antiloche, hanc praedicas, ego
pervicaciam esse aio et a me uti volo, &c. Cic. Inv. ii. 54.
Unicuique virtuti finitimum vitium reperietur, ut pertinacia,
quae finitima perseverantiae est: comp. with Balb. 27. Marc.
. PESSULUS-PETERE.
163
10. 2. Pervicacia, &c. denote persisting in a resolution once

made; destinatio and obstinatio are more immediately con
nected with the making of the resolution; destinatio, the
making of an unalterable resolution, decidedness; obstinatio,
adhering to it in spite of insurmountable obstacles and rea
sonable remonstrances, obstinacy. (iv. 176.)
PEssulus, see Sera.
PEssum DARE, see Perdere.
PESTILENTIA, PESTIs, see Lues.
PETERE; RogARE; Post ULARE; Ex1GERE; PosCERE ;
FLAGITARE. 1. Petere and rogare are the most general

expressions for asking any thing, whether as a request or as
a demand, and stand therefore in the middle between poscere
and orare, yet somewhat nearer to a request; petere (from

troffsiv) generally refers to the object which is wished for;
whereas rogare to the person who is applied to; hence we
say, petere aliquid ab aliquo, but rogare aliquem aliquid. Cic.
Verr. ** Iste petit a rege, et cum pluribus verbis rogat, uti
ad semittat. Planc. 10, 25. Phil. ii. 30. Fam. ix. 8. and ii. 6.
Neid quod petat, exigere magis quam rogare videatur. Pseu
doquintil. Decl. 286. Curt. iv. 1, 8. 2. Postulare and exigere
denote simply a demand, without any enhancing accessory

notion, as a quiet utterance of the will; postulare (diminutive
of Tffoc) more as a wish and will; evigere, more as a just
claim; whereas poscere and flagitare, as an energetic demand;
poscere (from T600c) with decision, with a feeling of right or
power; flagitare, with importunity, in consequence of a pas
sionate and impatient eagerness. Tac. Hist. ii. 39. Othone
per literas flagitante ut maturarent, militibus ut-imperator

pugnac adesset poscentibus; plerique copias trans Padum
agentes acciri postulabant. Cic. Verr. iii. 34. Incipiunt pos
tulare, poscere, minari. Planc. 19. Poscere atque etiam fla
gitare crimen. Legg. i. 5. Postulatur a te jamdiu vel flagita
tur potius historia. (v. 230.)
Y 2
164
PETRA-PL.A.G.A.
PETRA, see Sarum.
PETULANs ; PRocAx; PRoTERvUs; LAscIvus. The

petulans (araraXw) wounds modesty through wantonness,
raillery, and needless attack; the procar, through importunity

and boisterous forwardness; the protervus (from proterere? or
rapa") from impetuosity and haughty recklessness; the

lascicus, through unrestrained frolicksomeness and inclination
for play. Hence petulantia has its foundation in aversion to
rest and quietness, or in the love of mischief; procacitas, in
assurance or complete impudence; protervitas, in a feeling of
strength, or in insolence; lascivia, in high spirits, or the want
of seriousness. (iii. 40.)
PIETAs, see Diligere.
PIGET; TAEDET; POENITET. Piget (from Taxic) means,

what one can neither do nor suffer, in general terms; tadet
(from tardus?) what one can no longer do or suffer; paenitet,
what one would fain never have done or suffered.
PIGRITIA, see Ignavia.
PILUM, see Missile.
PILUs, see Crinis.
(vi. 269.)
PINGUIs; OPIMUs; OBEs Us; CoRPULENTUs.
1. Pin
guis (raxic, Tvkv) denotes fat, indifferently, or, on its dark

side, as that component part of the body that is most without
sensation and strength; thence, figuratively, sluggish: whereas

opimus (from triusXic) on its bright side, as a sign of plenty
and good living; thence, figuratively, opulent. 2. Obesus
denotes fatness, on its dark side, with reference to the un
wieldiness connected with it, in opp. to gracilis, Cels. i. 3.

ii. 1. Suet. Dom. 18; whereas corpulentus, on its bright side,
with reference to the portliness connected with it. (v. 222.)
PINNA, see Ala.
PIRATA, see Praeda.
PLACIDUs, see Mitis.
PLAGA, see Locus, Rete, and Vulnus.
PLANCAE-POCULUM.
PLANCAE, see Avis.

PLANE ; OMNINo ;
165
PRORs Us;
PENITUs;
UTIQUE.
Plane means completely, in opp. to pane, Cic. Brut. 97,33;

or viv, Att. xi. 9; omnino, altogether and generally, in opp.
to partly, in some instances, with some exceptions; in opp.
also to magna ex parte, Cic. Tusc. i. 1. Fam. ix. 15, or sepa
ratin, Plin. Ep. viii. 7, 6\wc; prorsus, exactly, in opp. to in
some measure, or almost; penitus, thoroughly, deeply, in opp.
to in a certain degree, or superficially, Tvroc; utique, espe
cially, in opp. to at any rate, or possibly, 6twa8%trore. (v. 260.)
PLANUM, see AEquum.
PLERIQUE, PLURIMI. Plerique means a great many, in

an absolute sense; plurimi, most, in a superlative sense.
Tac. Ann. xiii. 27. Plurimis equitum, plerisque senatorum
non aliunde originem trahi. (vi. 273.)
PLORARE, see Lacrimare.
PLUMA, see Ala.
PLURIMI, see Plerique.
PLU v.IA; IMBER; NIMBUs. Pluvia (from TAsvaal) de

notes rain as a beneficial natural phenomenon, which, as it
falls on the land, the thirsty ground absorbs, like Jerc; imber
and nimbus involve the notion of an unfriendly phenomenon,
which, falling in a particular district, disperses the fine
weather; imber (5upoc, from upa) so far as the rain is at
tended by cold and stormy weather; nimbus (from nivere, v(pa,
warra,) so far as it is attended with cloudy weather. (ii. 88.)
Poculum; CALIx; SCYPHUs; SIMPUVIUM: CYATHUs;
CRATER. 1. Poculum and calix denote, as old Latin words,
any sort of drinking vessel, merely with reference to its use;

poculum, a usual cup for meals; calia, a rarer chalice, or
goblet, for feasts; whereas scyphus, cantharus, cymbium, cu
ligna, are foreign words, of Greek origin, denoting particular
sorts of cups, with reference to their form. 2. Poculum, &c.
all serve as drinking cups; whereas the old Roman word
166
POEMA-PORCA.
simpuvium, and the modern cyathus, are ladles to fill the

pocula, from the crater, as with the punch-ladle we fill the
punch-glasses from the punch-bowl. (v. 318.)
Poe, MA, see Canere.
PGENA, see Vindicta.
PoENITET, see Piget.
PoETA, see Canere.
Poll.ERE, see Posse.
Po1,1,1CERI ; PROMITTERE ; SPONDERE ; RECIPERE.
Polliceri (from pro and loqui, Xakstv.) means to promise, gene

rally from a free impulse, and as an act of obliging courtesy,
like #irayyA\sq6al; promittere, to promise, generally, at the
request of another, as an act of agreement, and in reference to
the fulfilment of the promise, like triaxvstaffa; spondere and
despondere (uera atov65v) to promise in a solemn manner, as
the consequence of a stipulation with judicially binding
strength, as to pledge one's self, #yyvv; recipere, to take
upon ones self, and pass ones word of honour, as an act of
generosity, inasmuch as one sets at ease the mind of a person
in trouble, like avaxsaflat. The pollicens ... akes agreeable
offers; the promittens opens secure prospect : the spondens
gives legal security; the recipiens removes anxiety from an
other. Cic. Att. xiii. 1. Quoniam de aestate polliceris vel
potius recipis; for the pollicens only engages his good-will,
the recipiens undertakes to answer for consequences. Sen.
Ep. 19. Jam non promittunt dete, sed spondent. Cic. Fam.
vii. 5. Neque minus ei prolixe de tua voluntate promisi, quam
eram solitus de mea policeri; for with regard to Trebatius,
Cicero could only express his hope, with regard to himself he
could actually promise. (iv. 109.)
Poll, UERE, s. Contaminare.
PONDo, see Libra.
PoNTUs, see Mare.
PoPULARI, see Vastare.
PoMPA, see Funus.

PoNDUs, see Moles.
PoPINA, see Deversorium.
PopULUs, see Gens.
PoRCA; SULCUs; LIRA. Porca (from grapa) is the

ridge between two furrows, the soil thrown up; sulcus (Akbc)
167
PORCUS-POTENTIA,
the furrow itself, the trench made by the plough; lira (A&
Xotoc?) sometimes one, sometimes the other. (vi. 277.)
PoRCUs, see Sus.
PoRTARE, see Ferre.
PoRTENTA, see Auguria.
PoRTIO, see Pars.
PosCERE, see Petere.
PossE; QUIRE; VALERE; Poll.ERE. 1. Posse and quire
were originally transitive; posse (from Trvioc) denotes being

able, as a consequence of power and strength, like 86 warflat;
quire (kosiv) as the consequence of complete qualification, like
oiv r &ival.
Cic. Tusc. ii. 27. Barbari ferro decertare acer
rime possunt, viriliter aegrotare non queunt; whereas valere
and pollere are intransitive. Hence we
say, possum or queo
vincere, but valeo or polleo ad vincendum.
2. Valere (from
#Astv) means to possess the right measure of strength, and

thereby to match another, in opp. to insufficient strength,
like a 6&vstv; whereas pollere (troAAc) means to have very
considerable strength and means, and thereby to distinguish
ones self from others, in opp. to an ordinary degree of
strength, like taxeiv. (iv. 160.)
PossIDERE, see Tenere.
PosTERITAs, see Stirps.
PosTREMUs, see Extremus. PosTULARE, see Petere.
PoTARE, see Bibere.
PoTENTIA; Pot'ENTATUs; Pot'EsTAs; WIs; RobUR.
Potentia, potentatus, and potestas, (rrvioc) denote an exterior

power, which acts by means of men, and upon men; whereas
vis and robur denote an interior power and strength, indepen
dent of the co-operation and good-will of others. Potentia

denotes a merely factitious power, which can be exerted at
will, like 8vauc; potentatus, the exterior rank of the ruler,
which is acknowledged by those who are subject to him, like
vvaatsta; potestas, a just and lawful power, with which a
person is entrusted, like #ovata. Tac. Ann. xiii. 19. Nihil
tam fluxum est quam fama potentiae non sua vi mixae. Vis
(?c) is the strength which shows itself in moving and attacking,
168
POTESTAS-PRAEDA.
as an ability to constrain others, like kproc; robur (from
#6576a) the strength which shows itself in remaining quiet,

as an ability to resist attack, and remain firm, like pun.
(v. 83.)
PoTESTAs, see Occasio.
PR.EBERE; ExHIBERE; PRAESTARE; REPRAESENTARE.
Praebere and exhibere denote a voluntary act of the giver, by

which a want or wish of the receiver is satisfied; the praebens
(praehibens) is considered in relation to the receiver, to whom

he gives up what he himself before possessed; the exhibens,
in relation to the world at large, and generally gives to him
who has the best claim, what he himself before possessed;
whereas prestare and representare denote an involuntary act
of the giver, who only fulfils a duty, as to perform or dis
charge; the praestans releases himself from an obligation by
discharging it, in opp. to being longer in a state of liability;

the representans fulfils a promise, in opp. to longer putting
off. (iv. 132.)
PRAECEPTOR, see Doctor.
PRAECIPERE, see Jubere.
PRAECLARUs, see Eminens.
PRAEDA; MANUBLE ; SpoLIA; ExUvLE; RAPINA. l.

Praeda and manubia denote booty only as a possession and
gain that has been made by conquest; whereas spolia and
eruviae, at the same time, as signs of victory and of honour.
2. Praeda denotes any sort of booty; whereas manubia only
the honourable booty of the soldier, taken in war; and rapina,
the dishonourable booty of the praedo, who violates the peace
of the country, robbery. (iv. 337.) 3. Prado is the robber
in general, in as far as he commits the robbery with his own
hands, like Agaric, as a species of latro (from Xerno) the
highwayman, who lays wait for travellers, like atvic, and
pirata (reparlic) the sea-robber; whereas raptor means the
robber of some particular person or thing, like aprakr9.
169
PRAEDICERE-PRAEGNANS.
PRAEDICERE, see Divinare.

PRAEDITUs; INSTRUCTUs ;
ExsTRUCTUs;
ORNATUs.
1. Preditus (prae-6src) refers to a distinction which sheds

lustre; instructus and erstructus to a qualification which attests
usefulness; ornatus refers to both, for ornamentum is not, on
the one side, that which is merely of use, like instrumentum,

nor, on the other, that which is merely for show, like decus,
but that which is of such eminent utility as to be prized even
as an ornament. Instructus paints the qualification, &c. as a
perfection which protects and secures; ornatus, as an accom

plishment of an imposing nature. It is only in a higher
point of view, and with reference to ideal claims, that ornatus
is considered as a want; but, according to ordinary preten
sions, it passes for a distinction of life. Cic. Phil. x. 4.
Graecia copiis non instructa solum, sed etiam ornata. Sen.
Tranq. 9. Sicut plerisque libri non studiorum instrumenta,
sed coenationum ornamenta sunt.
2.
Instructus refers to
persons and things, which act either offensively or defensively;

erstructus to things which are for the most part only destined
to be acted upon; for example, we say, instructe naves, but
erstructae mensae. The eastructa are absolutely ready; the
instructa are only relatively so, only fully prepared to be em
ployed according to their destination. (iii. 260.) 3. Instruc
tus refers to the possession of the means; paratus to the
readiness of the possessor to employ them. (vi. 175.)
PRAEDIUM, see Villa.
PRAEGNANs; GRAVIDUs; FOETUs; FoRDUs; INCIENs.
Praegnans (from yevaffa, gnasci) denotes pregnancy quite in

a general sense; gravidus, that of human beings; fetus, for
dus, inciens, that of animals, as with young; fuetus (from pw)
that of all animals; fordus or hordus (popc) that of cows;
inciens (#ykvoc) that of small animals, and particularly of
swine. Varro, R. R. ii. 5. Quae sterilis est vacca, taura ap
pellatur; quae praegmans, horda. Gravida mulier is the phy
Z
170
PRAEMi UM-PRIDEM.
sical and medical expression, like #ykvoc; pregnans, the more
select and decorous expression, something like in the family

way. (v. 226.)
PRAEMIUM ; PRET1UM ; MERCEs. Praemium is a prize of
honour, that confers distinction on the receiver, as a reward,
in opp. to paena; Tac. Ann. i. 26. Cic. Rep. iii. 16. Rabir.
perd. 11. Liv. xxxvi. 40, like 6Aov, ypac, whereas pretium
and merces are only a price, for the discharge of a debt, as a
payment; pretium, as a price for an article of merchandise, in

opp. to gratia, Cic. Verr. ii. 36. Suet. Galb. 15. Appul. Apol.
p. 296, like voc; merces denotes wages for personal services
of some duration, or hire for something hired, like turflc.
(iv. 139.)
PRAEs, see Sponsor.
PRAEsAGIRE, see Divinare.
PRAESENTEM Esse, see Adesse.
PRAESENTIRE, see Divinare.
PRAESTANs, see Eminens.
PRAESTOLARI, see Manere.
PRAETEREA ; INsuPER ; ULTRo. Praetered intimates
something that completes what is gone before, as trooc rorotc;

insuper, something in addition to what is gone before, like
Tpoagri; lastly, ultro, something that exceeds what has gone
before, so strikingly as to cast it into the back-ground. (iii.
108.)
PRAEvIDERE, see Divinare. PRAVITAs, see Malitia.
PRECARI, see Rogare.
PREHENDERE, see Sumere.
PRETIUM, see Praemium.
PRIDEM ; DIU; DUDUM ; DIUTURNUs; DIUTINUs. 1.
Pridem (Toiv 8) denotes a point of time, as long before;

diu and dudum, a space of time, as long since; diu denotes
many days, months, years ago; dudum (8apv ?) several
minutes, or hours since.
Jam pridem mortuus est means, he
died long ago, as an aorist; jam diu mortuus est, he has

already long been in his grave, as a perfect. Cic. Cat. i. 1.
Ad mortem te duci jam pridem oportebat; in te conferri
171
PRIMORDIUM-PRIMUS.
pestem illam quam tu in nos omnes jamdiu machinaris. Tac.
Ann. xv. 64. Seneca Annaeum diu sibi amicitiae fide et arte
medicinae probatum orat, provisam pridem venenum promeret.
2. Diuturnus denotes long duration indifferently, as something
long in a general sense, or with praise, as something lasting
and possessing durability, in opp. to that which quickly
passes away, like x96voc; whereas diutinus, with blame, as
something protracted and wearisome, like atavc. Cic. Se
nect. 19. Nihil mihi diuturnum videtur, in quo est aliquid
extremum: comp. with Fam. xi. 8. Libertatis desiderio et
odio diutinae servitutis.
PRIMoRDIUM, see Initium.

PRIMoREs; PRINCIPEs ; PROCEREs; OPTIMATEs.
Pri
mores and principes denote the most eminent persons in a

state, as a class of the most influential and respectable citi
zens, in opp. to insignificant persons; primores, so far as they
are so by their connexions, birth, power, and credit; principes,
so far as they have raised themselves by their intellect, com
manding talent, and activity to take the lead in debates, to be
at the head of parties, to be the first men even among the
primores, and in the whole state; whereas proceres, as far as
they are so from their natural position, as the nobility, in
opp. to the commonalty; optimates, as a political class, as the
aristocracy, in opp. to the democracy. Accius apud Non.
Primores procerum provocaret nomine. (v. 346.)
PRIMUs; PRINCEPs; IMPERATOR; C.ESAR.
1. Primus
is the first, so far as, in space or time, he makes his appear

ance first, and others follow him; princeps, so far as he acts
first, and others follow his example. (v. 344.) 2. Princeps

means the Roman emperor, as holder of the highest civil
power, which gradually devolved to him as princeps senatus;
whereas imperator, as holder of the highest military power,
inasmuch as, except him and the members of his family, no
one had any longer a claim to the title of imperator; lastly,
Z 2
172
PRINCIPIUM-PRODIGUS.
Caesar means the Roman emperor, as a member, and from the

time of Galba, as a mere successor, of the imperial family and
dynasty.
PRINCIPIUM, see Initium.
PR1scus, PRIsTINUs, see Antiquus.
PRIVUs; PROPRIUs; PECULIAR1s.
Privus means ones
own, in opp. to alienus, that which belongs to another, like

oikeioc.; proprius, that which is exclusively one's own, in opp.
to communis, that which is common, like towoc.; lastly, pecu
liaris, that which is especially ones own, in opp. to univer
salis, that to which all are entitled. (iv. 344.)
PROBRUM, see Ignominia and Maledictum.
PROBUs, see Bonus. .
PRocAx, see Petulans.
PROCELLA, see Ventus.
PROCEREs, see Primores.
PROCERA, see Altus.
PROCLIVIs, see Pronus.
PRocRASTINARE, see Differre.
PRocul; LoNGE ; EMINUs; E LONGINQUo. 1. Procul
means at a considerable distance, but yet generally within

sight, in opp. to juxta, Tac. H. ii. 74, like roffew; whereas
longe, at a great distance, generally out of sight, in opp. to
prope, Plin. Ep. vii. 27, like rijks. 2. Eminus means at such
a distance as to be in reach only of missile weapons, in opp.
to cominus, like trppo6ev; whereas e longinquo, from afar,
means from a great distance, in opp. to e propinquo, like
tnAffev.
PRODIGIA, see Auguria.
PROD1GUs; PROFUsus; HELLUo; NEPos. Prodigus and

profusus denote prodigality, as a single feature in a mans
character; prodigus (from 8&o?) inasmuch as he regards not

the value of money, and neither can nor will carefully put it
out to interest, from a genial disposition, as the squanderer;
profusus, inasmuch as he thinks nothing too dear, that can
minister to his pleasures, from levity of character, as the
spendthrift; whereas helluo and nepos denote prodigality as
PROELIUM-PUDENS.
173
pervading the whole character, which shows itself fully in the

quality of prodigality; heliuo (from X\to\) the habitual gour
mand and glutton; nepos (varrne) a young and hare
brained prodigal, who runs through his own property, and
that of his parents. (vi. 286.)
PROELIUM, see Pugna.
PROFERRE, see Differre.

PROFICIsCI; ITER FACERE; PEREGRINARI. 1. Profi
cisci (from facere, facessere) denotes only the starting-point

of a journey, as to set out, topsisaffa; whereas iter facere
and peregrinari, the duration, as to travel, 68oroptw. 2.
Iterfacere applies to an inland journey, as well as to travelling
abroad; but peregrinari, kmusiv, supposes that one travels
beyond the bounds of one's own country; in which case the
peregrinatio lasts, even when the point of destination is arrived
at, and the iter ended. (ii. 133. iv. 69.)
PROFITERI, see Fateri.
PROFUGUs, see Perfuga.
PROFUsus, see Prodigus.
PROHIBERE, see Arcere.
PROLIXI, see Passi.
PROGENIEs, see Stirps.

PRol.Es, see Stirps.
PROPALAM, see Aperire.

PROPENSUs, see Pronus.
PROPINQUUs, s. Necessarius.
PROPE, see Paene.

PROPERUs, see Citus.
PROPRIUs, see Privus.
PRoRogARE, see Differre.
PRoRsUs, see Plane.
PRolloqui, see Eloqui.

PROMITTERE, see Polliceri. PRONUNTIARE, see Eloqui.
PRONUs; PRoclivis; PRoPENsus. Pronus (from Tov, .
Tpnvic,) in its moral meaning denotes inclination in general;
proclivis, oftener the inclination to something good; propensus,
to something bad. (vi. 287.)
PROs APIA, see Stirps.

PROSEQUI, see Comitari.
PROs PER, see Felix.
PROTERVUs, see Petulans.
PROTINUs, see Repente.
PRUDENs, see Sapiens.
PsALLERE, see Canere.
PUDENs; PUDIBUNDUs; PUDICUs, see Castus.
174
PUELLA
PUGNARE.
PUELLA, see Virgo.

PUER: INFANs; ADoDEscENs; JUVENIs; WIR; VETUs;
SENEx. Puer (from parere, Ttc.) in a wider sense, is the

man in his dependent years, so long as he neither can be, nor
is, the father of a family, as a young person, in three periods;
as infans, virtuoc, rattov, from his first years till he is seven;
as puer, in a narrower sense, Traic, from his seventh year till
he is sixteen; as commencing adolescens (from Affav) a
youngster, usipkio", vsava.c, from his sixteenth year. Juvenis,
in a wider sense, is as long as he remains in his years of
greatest strength, from about the time of his being of age to
the first appearances of advanced age, as the young man, voc,
which also may be divided into three periods;as ceasing to
be adolescens, from his eighteenth year; as juvenis (from #w)
in a narrower sense, vsavac, from his four-and-twentieth
year; as beginning to be vir, avno, from his thirtieth year.

Maturus is the man in his ripest years, when the wild fire of
youth has evaporated, and may be divided into three periods;
as ceasing to be vir, avijo, from his fortieth year; as vetus,
%pov, from his fiftieth year; as senev, (va) Tpsaf%rne,
from his sixtieth year. (v. 45.)
PUG10, see Gladius.
PUGNA; ACIEs; PROELIUM. Pugna (Tukvil, r%) denotes,

in a general sense, any conflict, from a single combat to
the bloodiest pitched battle, like uxn; acies, the con
flict of two contending armies drawn up in battle-array
with tactical skill, the pitched battle; praelium (from Tov
Xsc) the occasional rencounter of separate divisions of the
armies, as an engagement, action, skirmish, like avuoAff.
(v. 189.)
PUGNARE ; CoNFLIGERE ;
-
DIMICARE ; DIGLADIAR1.
1. Pugnare and confligere mean, to decide a quarrel by force,

generally in a mass, in a battle; dimicare and digladiari, to
decide a quarrel by arms, and generally in a single combat.
PULCHER-PURGATIO.
175
2. Pugnare denotes a battle, more with reference to its form,

and on its brightest side, as requiring skill and courage; con
fligere, as a mere engagement, in consequence of an occasional
collision, on its rough side, as aiming at slaughter and car
nage. Cic. Balb. 9. Qui cum hoste nostro cominus saepe in
acie pugnavit: comp. with Off. i. 23. Tenere in acie versari
et manu cum hoste confligere, immane quiddam et belluarum
simile est. Or, Nep. Eum. 4 and 8. 3. Dimicare denotes a
fight with weapons agreed upon by the parties, such as swords,
spears, lances, clubs, and gives the harmless image of a man

who fights in his own defence; whereas digladiari denotes a
fight with sword or poniard, and gives the hateful image of a
practised gladiator, whose calling and art consist in nothing
but fighting and assassinating. Cic. Tusc. iv. 19. Convenit
dimicare pro legibus, pro libertate, pro patria: comp. with
Leg. iii. 9. Iis sicis, quas ipse se projecisse dicit in forum,
quibus inter se digladientur cives. (v. 187.)
PULCHER, see Formosus.
PULLUs, see Ater.
PULPA, see Caro.
PULsARE, see Verberare.
PULVINAR, see Culcita.
PUNGERE; STIMULARE. Pungere means to thrust at with
-
any pointed instrument, in order to inflict a wound or occa

sion pain; whereas stimulare, with a sharp-pointed or pene
trating instrument, in order, by inflicting pain, to rouse to
watchfulness and activity. (vi. 292.)
PUNIRE, see Vindicta.
PURGATIo; ExcusATIo; SATISFACTIO. Purgatio con

sists, like justification, in clearing one's self of a suspicion or
accusation by proving it groundless; excusatio, like making

an excuse, is acknowledging something wrong, but with the
assertion of, or reference to, subjective innocence; satisfactio,
like atonement, is the satisfaction made to the suffering, or
injured party, in case of innocence, by purgatio, or excusatio,

in case of guilt, by venie petitio, or by paena. (vi. 293.)
176
PURUS-QUAERERE.
PURUs; MUNDUs; MERUs; PUTUs; MERACUs. 1. Pu
rus (lopc) denotes purity, as a synonyme of integer, and in

opp. to contaminatus, like kaffapoc, Suet. Vesp. 9; whereas
mundus, as a synonyme of nitidus, and in opp. to spurcus or
sordidus, like Koulc; Senec. Ep. 70. Sall. Jug. 85. Hor.
Sat. ii. 1,65; lastly, merus (from usipo) as a synonyme of
simplex, and in opp. to mixtus, like kiparoc, akpatoc. Colum.
iii. 21. 2. Purus is the general and popular, putus, or usually

purus putus, purus ac putus, the technical expression for the
purity of gold and silver, that are solid and without alloy.
3. Merus denotes anything unmixed, indifferently, or with
praise, as a mixture may be an adulteration; whereas meracus
refers especially to unmixed wine, and, figuratively, it is
transferred to other objects, and means unmixed in a bad
sense, as that which is without its proper ingredients, like the
old German word, eitel, thin and poor in quality, in opp. to
temperatus. Cic. Rep. i. 43. (iii. 204.)
PUs, see Sanies.
PUs ILLUs, see Parvus.
PUTARE, see Censere.
PUTUs, see Purus.
Q.
QUAERERE; SCRUTAR1; RIMAR1; INVESTIGARE; INDA

GARE. 1. Querere denotes seeking, in a general sense, as
the wish and want to get at something; whereas scrutari,
*imari, investigare, and indagare, involve the accessory notion
of taking pains. 2. Scrutari and rimari mean to search for
something hidden; scrutari (from yorn) by rummaging, with
evident interest and eagerness; rimari, by digging for, with
evident exertion and skill on the part of the searcher; whereas
investigare and indagare mean to search after something at a
distance; investigare, like the huntsman, who cautiously fol
177
QUAESTUSQUIES.
lows the visible track of the wild animal; indagare (from

8xeaflat, 8ffew,) like the hound who, guided by instinct,
follows the scent. Curt. ix. 10, 11. Famem sentire coeperunt,
radices palmarum ubique rimantes: comp. with ix. 9, 5.
Scrutationnia tuguria tandem latentes reperere. Or, Tac.
Ann. vi. 3. Rimans secreta omnium; that is, what were inten
tionally kept secret; with xii. 52. Quasi finem principis per
Chaldaeos scrutaretur; which was done without opposition.
(v. 121.)
QUAESTUs, see Lucrum.
QUARE, see Cur.
QUE, see Et.
QUESTUs ; QUIRITATIO :
QUERIMONIA ;
QUERELA.
Questus and quiritatio are expressions of pain; questus in
single, quiritatio in continued tones of lamentation; whereas

querimonia and querela are expressions of indignation; queri
monia in the just feeling of the injured person, who will not
brook an act of injustice; querela in, for the most part, the
blameable feeling of the discontented person, who will brook
no hardship. The querimonia is an act of the understanding,

and aims at redress or satisfaction; the querela is an act of
feeling, and aims, for the most part, only at easing the heart.
Cic. Caecil. 3. In populi Romani quotidiana querimonia:
comp. with Fam. v. 14. Tu non intelliges te querelis quoti
dianis nihil proficere? (v. 310.)
QUIEs; TRANQUILLITAs; REQUIEs.
1. Quies (from
Kataffou ?) denotes absolute rest, in opp. to activity in general,

like havXta; tranquillitas, quietness in acting, in opp. to hasty
or passionate activity, like knXa. Sen. Ep. 3. Et quiescenti
agendum et agenti quiescendum est: comp. with Cic. Top. 3.
Ut aut perturbentur animi aut tranquillentur. Hence is
quietus allied in sense with otiosus, segnis, languidus; whereas
tranquillus with lenis, placidus, moderatus. 2. Quies is rest in

itself; requies, rest after activity and exertion. Curt. ix. 6.
A
178
QU IRE QU IS QUE.
2. Ne quies corpori invalido adhuc necessaria pulsu remo

rum impediretui : comp. with 3. Placuit hic locus ad suam
ct militum requiem. (i. 80.)
QUIRE, see Posse.
QUIRITATIo, see Questus.
QUIsque ; QUIvIs ; QUILIBET ; UNUsqu Isqu ; OMNEs ;

UNIvERsI ; CUNCTI ; ToTUs. 1. Quisque, quivis, and quili
bet, denote a totality, which is cut up into several individuali
ties ; whereas omnes, universi, and cuncti, denote a combined
totality. 2. Quisque means each individual ; quivis, amy indi

vidual you choose, without exception, and with emphasis ;
quilibet, any individual whatever, without selection, and with
indifferemce, like 6oruooijv, synonymously with primus quisque,
rvxv. Propert. ii. 6, 26. Templa pudicitiae quid opus
statuisse puellis, si cuivis nupt cuilibet esse licet ? apud
Lachmann. Cic. Fam. viii. 10. Quidvis quamlibet tenue
munusculum.
3. Quisque is an enclitic, that is, throws back
the accent on the preceding word, and in prose never stands

at the beginning of a sentence, like kaoeroc ; whereas unus
quisque is accented amd emphatic, like c kaarog. 4. Unus
quisque denotes each individual, in opp. to some individuals ;
whereas singuli, individuals, in opp. to the undivided totality,
like kantot. 5. Omnes (travrec) denotes all without excep
tion, merely as a totality, in opp. to nemo, unus, aliquot. Cic.
Sext. 12, 27. Off. iii. 6, like tvrec; whereas universi, all
taken collectively, in opp. to singuli and unusquisque. Cic.

N. D. ii. 17. 65. 66. Off. iii. 6, like oumravtec ; lastly, cuncti
($unkro) all in their combined reality, in opp. to dispersi,
like nravrec. Liv. vii. 85. Admonitione paventibus cunctis
quum omnium in se vertisset oculos Decius. Nep. Dat. 5.
Qui illum unum pluris quam se omnes fieri videbant.
Quo
facto cuncti ad eum opprimendum consenserunt. 6. Totus,

solidus, and integer denote that which is originally a whole,
but which is liable to fall to pieces by accident, like 8Aoc ;
QUOTIDIE-RECITAR.I.
179
whereas omnis, universus, and cunctus, denote original indivi

dualities, which form a whole by their association, like Ta,
autac, drag.
(iv. 352.)
QUoTIDIE ; IN siNGULos D1Es. Quotidie applies to

things that are daily repeated; whereas in singulos dies, to
things that, from day to day, are making an advance. Cic.
Att. v. 7. Quotidie vel potius in singulos dies breviores literas
ad te mitto.
Fam. vi. 4. Catil. i. 2.
RABIES, see Amens.

RADIARE, see Lucere.
RAMI; RAMALIA; VIRGA; TERMEs; TURIo; SURCU
LUs; TALEA, SARMENTUM ; STOLo; VIRGULTUM ; FRU
TICETUM. 1. Rami and ramalia are the boughs of a tree;

rami (from 6xoc) the living, green boughs, 6a)\\ot; ramalia,
the withered dry boughs. Whereas virga, termes, turio, sur
culus, talea, sarmentum, and stolo, are only twigs; virga, and
the words of rare occurrence, termes oliva, and turio lauri,

without any accessory reference, like k\oc, k\ov, k\nua;
surculus and talea as members and offspring of the tree, which
as scions and shoots should be subservient to the parent-stock,
like padc; sarmentum and stolo, as mere off-shoots of the
tree, are set aside, and cast away; sarmentum (from sarpere,
orn.) as a completely useless twig; stolo, as at the same
time an injurious sucker. 2. Virgullum is a place grown over

with bushes, and not bare; fruticetum (from frutices) a place
grown over with shrubs, and not passable. (v. 283.)
RAPINA, RAPTOR, see Praeda.
RECENs, see Novus.
RECIPERE, see Polliceri and Sumere.

RECITARI, see Eloqui.
A a2
180
RECON DERE-RELINQUERE.
REcox DERE, see Celare.
RECUPERARE, see Sumere.
RECoRDARI, see Meminisse.

RECURvUs, see Curvus.
RECUsARE, see Negare and Spernere.

REDIMERE, see Emere.
REDIRE, see Reverti.
REDOLERE, see Olere.
REDUNCUs, see Curvus.
REDUNDARE, see Abundare. REFELLERE, see Refutare.
REFUGIUM, see Perfuga.
REFUTARE; CoNFUTARE; REFELLERE. 1. Refutare and
confutare (from sputare? or porw ?) denote a refutation, in
whatever manner; refellere (from fallere) on good grounds,

and by convincing arguments. 2. The refutans acts on the
defensive in refuting the arguments that are opposed to him;
the confutans, on the offensive, in exposing their nullity, and
cutting them up. Cic. Font. 1. Plus laboris consumo in
poscendis testibus quam defensores in refutandis; comp, with
N. D. ii. 17. Cujus opinionis levitas confutata a Cotta non
desiderat orationem meam.
REGALLs, see Regius.
REGIO, see Locus.
(iv. 43.)
REGIUs; REGALLs. Regius means, what belongs to a king,

and descends from kings; regalis, what is suitable to a king,
and worthy of him. (iv. 93. v. 48.)
RELIGio; FIDEs. Religio (from A&yew) is conscientious
ness, on the ground of an inward obligation, through the
conscience; fides (from riffsiv) on the ground of an outward
obligation, through a promise. (vi. 268.)
RELINQUERE: DESERERE ; OMITTERE; DESTITUERE;
DEsoLATUs. 1. Relinquere, to leave behind, has reference to
an object, to which one stands in a mere outward and local

relation of proximity; whereas deserere and omittere, to an
object to which one stands in an inward and moral relation
as an owner or friend; desertio, like leaving in the lurch, has
its ground in cowardice, or other forgetfulness of duty, in

opp. to defensio, tutatio; omissio, like giving up, has its ground
181
RELIQU IIRE PERE.
in a conviction of being able to dispense with, in opp. to

obtinere. Tac. IDial. 16. Partes quas intellexerimus te non
tam omisisse quam nobis reliquisse. And 9. Relinquenda
conversatio amicorum et jucunditas urbis, deseienda caetera

officia.
Cic. Verr. i. 4, 11. Desertum exercitum, relictam
provinciam. 2. Deserere means to forsake, and expose to a

possible and remote danger ; destituere, to an actual and im
pending danger. Curt. iv. 2, 32. Desertus, destitutus, hos
tibus deditus. Liv. vi. 2. Quod defensores suos in ipso
discrimine periculi destituat. 3. Desertus and destitutus de
mote, especially, forgetfulness of duty ; whereas desolatus, the
ummercifulness of the action.
Suet. Cal. 12. Deserta, deso
lataque reliquis subsidiis aula. (iii. 290.)

RELIQUI, see Cteri.
REMEDIUM, see Mederi.
REM INIscI, see Meminisse. RENIDERE, see Fidere.
RENUERE, see Negare.
REPAGULUM, see Sera.
REPANDUs, see Curvus.
REPENTE ; SUBITo ; ExTEMPLo ; E vEsTigio ; ILLrco ;.
|
STATIM ; PROTINUs ; CoNFEsTIM ; CoNTiNUo. Repente

and subito denote suddenly ; repens means suddem, in opp. to
eaespectatus, expected, Cic. Tusc. iii. 22 ; to sensim, Cic. Off.
i. 33. Suet. Tib. 11, like $at{vmc ; but subitus, in opp. to
foreseem, ante provisus, Cic. Tusc. iii. 22 ; meditatus, Plin.
Ep. i. 16; paratus, Cic. Or. i. 33, like tagaxgijua. Eaetemplo
and e vestigio, in opp. to delay ; eaetemplo (ex tempore) in a
moment, with reference to time ; e vestigio, on the spot, sur
le-champ, with reference to place. Illico and ilicet, in opp.
to slowness ; illico (in loco) is used in prose, like tragaurca ;
ilicet, by writers of comedy and poets. Statim and protinus,
in opp. to, at a future time ; statim, immediately, in opp. to
deinde, Tac. Anm. vi. 3; postea, Suet. Cl. 39. A. 51. N. 34,
like e6c ; protinus, forthwith, like mg6ka. Confestim and

continuo, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)
REPERE ; SERPERE ; SERPENS ; ANGUIs ; CoLUBER.
182
REPERIRE-REQUIRERE.
1. Repere means, with small feet and short steps, to move
slowly along, to creep; whereas serpere, without feet, by

merely twisting the whole body, and without noise to move
forward, to creep on the belly. 2. Serpens (#9tov) is the
general name for whatever creeps like a snake, like 'prerv;
anguis (#yxoc, #yxeAvc?) is a great formidable snake, pic;
coluber (dakAapoc) a small, spiteful snake, xic, #xtva.
(v. 34.1.)
REPERIRE, see Invenire.
REPETERE, see Iterum.
REPREHENDERE; VITUPERARE.
Reprehendere has in
view the amendment of a fault, and warning for the future,

like showing the right path, and uulic; vituperare (from
vitii Terapeiv) has in view the acknowledgment of a fault,
better judgment, shame and repentance, like a rebuke, and
boyoc, Reprehensio is in opp. to probatio; for examples, see
Cic. Or. 48, 159. Mur. 20, 142. Senec. Wit. B. 1;whereas
vituperatio is in opp. to laudatio; for examples, see Cic. Fat. 5.

Off. iii. 32. Quintil. iii. 7, 1. (ii. 259. iii. 323.)
REPUDIARE, see Negare.
REPUDIUM ; Divor:TIUM. Repudium is a one-sided put

ting away of a betrothed bride, or of a married woman; divor
tium, a mutual agreement, acquiescing in the dissolution of a
marriage, or a formal divorce, by which each party was
released. The formula of the repudium was; Conditione tua
non utor:that of the divortium; Restuas tibi habeto. We
say, Repudium mittere, remittere, renunciare, dicere alicui;

whereas divortium facere cum aliqua.
REQUIES, see Quietus.
REQUIRERE: DESIDERARE. Requirere denotes requisition

as an act of the understanding, which has in view the useful
ness of the object; desiderare, as an act of feeling, which
surrounds the object with love and sympathy. The requirens
claims a right, and expects the fulfilment of his claim from
RERI--RIDERE.
183
others ; the desiderans harbours a wish, and expects its fulfil

ment from the course of things, from fortune. Cie. Fam.
vii. 26. Magis tuum officium desiderari, quam abs te requiri
putavi meum. (v. 128.)
RERI, see Censere.
REsPEcTUM ; RATIoNEM HABERE.
Respectum habere
means, to have regard in thoughts and intentions ; rationem

habere, in acts and measures. (vi. 304.)
REsTARE ; SUPER EssE. Restare means to remain, in opp.
to prteriisse, interiisse ; whereas superesse, in opp. to deesse.

(vi. 304.)
REsTAURARE, see Instituere.
REsTIs, see Laqueus.
REsTITUERE, see Instituere.
RETE ; CAssis ; PLAGA. Retia (from fiijxoc, dgxvm,)

is the most general expression for fishing and hunting nets ;
casses and plag are implements used in hunting only ; casses
(from korrvm) mets for catching the smaller wild animals ;
plag (from tr\at) nets of a stronger texture to get larger
animals into one's power by entangling them. Hor. Ep. 2,
82. Aut trudit acres apros in obstantes plagas, aut amite levi
rara tendit retia. (vi. 304.)
RETICERE, see Silere.
REvERERI, see Vereri.
REvERTI ; REvENIRE ; REDIRE.
Reverti and revenire
denote properly only momentary actions ; reverti, in opp. to

prqficisci, the turning back ; revenire, in opp. to advenire, the
return ; whereas redire denotes a more lasting action, which
lies between turning back and the return, in opp. to porro
'ire, the journey home. Cic. Att. xvi. 7. p. m. Quam valde
ille reditu vel potius reversione mea laetatus effudit. (iv. 63.)
RIDERE ; CAcHINNARI ; RENIDERE ; SUBRIDERE ; IR
RIDERE ; DERIDERE. 1. Ridere and cachinnari denote an
audible laugh ; ridere, a joyous and temperate laugh, like
184
RIMARI-RIPA.
YsAdv; cachinnari (from hinnire) an unrestrained and re
sounding fit of laughter, like kayvew; whereas subridere

and renidere only a visible smile; subridere, as the expression
of a waggish or satirical humour; renidere (from nidor, vst
Boc) as the expression of a friendly, and also of a dissembling
humour, like usteway. Cic. Tusc. iv. 31. Si ridere concessum
sit, vituperatur tamen cachinnatio. Verr. iii. 25. Herenn. iii.
14, 25. Ovid, Art. iii. 287. 2. Deridere denotes laughing at,
as an act of loftiness and contempt, inasmuch as others are
laughed down, like karayeXav; irridere, as an act of insolence
and malignant pleasure, inasmuch as others are laughed at
before their faces, like #yyeXav. Cic. Orat. iii. 14. Istos
omnes deridete atque contemnite; and Verr. v. 92; comp.
with N. D. ii. 3. Claudius etiam per jocum deos irridens; and
Suet. Aug. 36. (iii. 251.)
RIMARI, see Quaerere.
RIPA; LITUS; ORA; ACTA. l. Ripa (6th, pstra) is

the bank of a river, like 5x6n; whereas litus, ora, acta, the
shores of the sea. Mela iii. 9. Oras ad Eurum sequentibus
nihil memorabile occurrit; vasta omnia vastis praecisa monti
bus ripae potius sunt quam litora: and iii. 3, 4. i. 2, 2.
Vitruv. ii. 9, 14. Circa ripam fluminis Padi et litora maris
Adriatici.
Colum. i. 5. Ovid, Met. i. 42.
2. Litus denotes
the shore only as the line which separates the land from the
sea, as the strand, like ji w and 6myutv; whereas ora and
acta, as the space and tract of land that borders on the sea, as
the coast, like dkr) and aiyua)\c.; ora (dia, opoc,) only in
geographical reference to the adjacent land, in opp. to the
inland country; but acta (akri) with the accessory notion of
being distinguishable by the senses, inasmuch as the coast
affords striking views and a pleasant residence. Liv. xxiv. 8.
Classem paravimus ut Africa oram popularemur, ut tuta
nobis Italiae litora essent. Plin. Ep. v. 6, 2. Gravis et pesti
lens ora Tuscorum, quae per litus extenditur. Hence litoris
l85
RITUSR00ARE.
ora, that is, ora per litus eaetensa, Virg. G. ii. 44. Tac. Anm.
ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.And Pru
dent. adv. Symm. iv. 136. Invenit expositum secreti in litoris
acta. Cic. Fam. ix. 6. Ea tractes quorum et usus et delecta
tio est omnibus illis actis et voluptatibus anteponenda. Acta
is a foreign word, of Greek extraction, which Tacitus (Hist. iii.
76.) expresses by the circumlocution amoena litorum. (iii. 207.)
RITUs, see Consuetudo.
RIxA, see Disceptatio.
RoBUsTUs, see Validus.
RIVALITAs, see Imitatio.
Robur, see Potentia.
Rogare ; ORARE ; ObsecrARE ; ObtestARi ; PiraecA

RI ; SUPPLIcARE. 1. Rogare and orare denote simply a re
quest, as the quiet utterance of a wish ; but the rogans (pyv,
yau,) feels himself al pari, om a par with the persom
whom he asks, and asks only a courtesy, like air&v ; the orans
acknowledges the superiority of the other, and asks a benefit,
like 8et60at ; whereas obsecrare and obtestari denote a pas
sionate asking, as to conjure ; but the obsecrans asks urgently,
like \trapetv ; the obtestans (from 0{ao6at) in a suppliant
manner. Cic. Att. xvi. 16. Igitur, mi Plance, rogo te atque
etiam oro. Pseudocic. p. Red. 16. Pro mea vos salute non
rogavit solum, verum etiam obsecravit. 2. Precari denotes
the calm act of prayer, in which one raises one's hand to
heaven, like exeo6ai ; but supplicare denotes the passionate
act of supplication, in which one throws one's self on one's

knees, or on the ground, and wrings one's hands, like ixr
. By hyperbole, however, precor denotes any urgent re
quest ; supplicare, any humble request, addressed to a humam
being. Cic. Parad. v. 3. Noctu venire domum ad eum, pre
cari, denique supplicare. (v. 232.)
RogARE ; INTERRogARE ; PERcoNTARI ; ScisciTARi.
Rogare, interrogare, and qurere, denote a simple question
ing; rogare (gyv, gyeo6ai,) as willing to know ; inter

rogare, as wishing to know ; whereas percontari and suscitari
B b
-^
186
ROGARE-RUS.
denote urgently asking; percontari (from yuva) always

from a desire of knowledge, with seriousness and calmness;
sciscitari (redupl. of scitari) often from curiosity, with inqui
sitiveness, eagerness, or also with cunning, like pumping or
ferreting out. (v. 125.)
RogARE, see Petere.
RUDIs, see Fustis.
RUINA; STRAGEs. Ruina (from 6:53a) is the falling

down of things raised one upon another, in
consequence of
the basis giving way; whereas strages is the throwing down

of bodies standing upright, in consequence of a push from
without. Liv. iv. 33. Strages ruinae similis. (vi. 309.)
R"MoR; FAMA. Rumor (from beina), like report, is the

uncertain, dark, often clandestine propagation of intelligence,
in opp. to authentic assurance; fama (phum), like information,
is the open and public propagation of intelligence, in opp.
to ocular demonstration.
The rumor interests only by its
novelty, is an object of curiosity, and passes away with the

generation in which it sprung up; the fama interests through
its importance, is an object of research, and as a permanent
property descends to posterity. (v. 233.)
RUMPERE, see Frangere.
RUPEs, see Sarum.
RURSUs, see Iterum.
RUs, see Villa.
RUs; AGER; RUSTICUs; AGRESTIs ; RUSTICANUs.
1.
Rus (porov) denotes the country, in opp. to the town or city,

the village with what belongs to it; whereas ager (d.ypc) the
country, in opp. to the district in general, the open country
or fields. Cels. Med. 1. Sanum oportet . . . modo ruri esse,
modo in urbe, saepiusque in agro. 2. Rusticus denotes, like
dypoiko, merely residing in the country; agrestis, like yptoc,
growing wild in the fields, like ferus, but as a milder ex
pression, for ferus (pipeg) denotes wildness as an inward
nature; agrestis, merely as a mark of the place of resi
dence, or of extraction. 3. In a spiritual sense, rusticus
SABULO-SACER.
187
denotes more an intellectual, agrestis more a moral rough

ness; rusticus, like countrified, has a reference to bashfulness
and uncouthness; in its best sense, it is allied to innocence;

in its worst, to awkwardness: whereas agrestis, like boorish,
has a reference to shamelessness and vulgarity, is never

used in a good sense, but borders on feritas, and answers to
the German word Flegelei, churlishness. The rusticus, in
opp. to urbanus, violates only the conventional laws of deco
rum; the agrestis, in opp. to humanus, the natural laws of
decorum also.
4. Cicero would give to rusticus a still milder
sense, and, to secure it from ambiguity, adopts the word rus

ticanus; according to him, rusticus is one who properly belongs
to the country-village; rusticanus, one who does not properly
belong to the country-village; so that among the rusticani,

the municipes may be reckoned, as rusticorum similes.
S.
SABULo; HARENA; SABURA. Sabulo (from lapagoc,
Mitoc) and in Pliny sabulum, denote sand, as a sort of light

soil; harena, arena, (from Xspc) as a dry stony soil, as small
or pounded pebbles, in opp. to a fruitful soil; sabura, saburra,
with especial reference to its use, as ship-sand, ballast.
(vi. 311.)
SACELLUM, see Templum.
SACER ; SANCTUs. Sacer (yoc) denotes that which is

sacred, inasmuch as it belongs to the gods, in opp. to profanus,
like ispc; whereas sanctus (from yvc) inasmuch as it is
under the protection of the gods, and, being guarded from
profanation, is, in consequence, pure and spotless, in opp. to
pollutus, like otoc. Hence sanctus homo is a pure, pious
man; sacer, one accursed, devoted to the gods as an expiatory
sacrifice. In the same manner sancire means to place under
the immediate protection of the gods, as laws and compacts,
B b 2
188
SACRAMENTUM-SAEVITIA.
for example; whereas sacrare means to dedicate to the gods,

as temples and altars, for example. (iii. 198.)
SACRAMENTUM, see Jusjurandum.
SACRARE; CoN secP ARE; DICARE ; DEDICARE. Sa
crare, consecrare, mean to hallow, with reference to men, with

regard to whom the profane use of a thing is withdrawn and
forbidden; dicare, dedicare, (from 8&saflat) mean to dedicate,
with reference to the gods, to whom the thing is set apart as
their property. Hence consecrare may be used in an abso
lute sense, but dedicare has always a reference to the new
proprietors.
S.EPE; CREBRo; FREQUENTER; FREQUENTARE; CE
LEBRARE. 1. Saepe denotes often, in opp. to semel, Suet.
Ner. 33; nonnunquam, Cic. Or. 66; semper, like to\\kic;
whereas crebro and frequenter, in opp. to raro, Rhet. ad Her.
iv. 23. Cic. Or. 66; crebro, often, and in quick succession,
and rather too often than too seldom, like 6au; but frequen
ter (partic. from farcire) often, and not too seldom; for in
general creber denotes a multifarious assembly, inasmuch as
it is dense and crowded; whereas frequens, inasmuch as it is
numerously attended. Consequently, frequens rather implies

praise, like largus; creber, blame, like spissus. And frequentes
senatores denote the senate, when represented as complete;
crebri senatores, as wanting room on account of their number,
and forced to sit close. 2. Frequentare means to visit a place
often, and not neglect it; whereas celebrare, to visit it often,
and thereby to enliven it, and fill it with festive sounds.
(i. 17.)
SAEviT1A; CRUDELITAs. Savitia (from ai, alvc.) denotes
the blood-thirsty cruelty of the tyrant, who acts like a raven
ous beast, that kills and tears its prey, in opp. to mansuetudo;
whereas crudelitas (from spboc, crudus) denotes the cruelty of
the judge, who without discretion enforces the law with the
utmost rigour, in opp. to clementia. Sen. Clem. 2. Cic. Lig. 3.

Att. viii. 9. Plin. Pan. 3.
SAEW US-SA LVU.S.
189
SAEv Us, see Atrov.

SALSUs, see Lepidus.
SALTUs, see Silva.
SALUBER, see Salus.
SALUs; SANITA's; VALENs; SALUBER ; SANUs; SALU
TARIs. 1. Salus denotes existence in general, in opp. to

interitus; whereas sanitas, the health of the person existing,
in opp. to agritudo; first of the body, then, in a higher degree,
of the soul. 2. Sanus and valens denote health, as a temporary
state, and are allied in sense with integer; whereas saluber and
validus denote habitual qualities, and are allied in sense with
robustus. Hence salubris oratio means a speech sound in matter,
possessing original strength; sana, a temperate and discreet
speech. Cic. Brut. 13, 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3.
Sanus and saluber represent health, merely as finding one's self
well; valens and validus, as possessing strength to act. 4. Salu
berin a transitive sense means, what brings sanitas, in opp. to
pestilens, like bylawc; whereas salutaris, what brings salus,
in opp. to pestiferus, like gotiguoc. Cato, apud Plin. H. N.
xviii. 6. Nihil salutare est misi quod toto anno salubre. (i. 31.)
SALUs, see Vita.
SALUTARIs, see Salus.
SALVE, see Ave.
SALvUs; SosPEs; INcoLUMIs; INTEGER. Salvus and sospes

denote, like a 6c, being safe and sound, in opp. to being killed;
salvus is the customary, sospes a select expression; whereas
incolumis and integer, like daknnc, denote being unhurt and
untouched; incolumis (from calvere, calamitas, koAoba') in
opp. to being wounded, &c.; integer (from tangere) in opp. to
being attacked. Tac. Hist. i. 84. Mea cum vestra salus inco
lumitate senatus firmatur; that is, our safety is assured by
the senate not having had a hair touched. And, i. 66. Verba
Fabii salutem incolumitatemque Viennensium commendantis;
salus refers to being killed, incolumitas to being plundered:
comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tu cle
mentiae monumenta . . . eorum incolumitates quibus salutem
dedisti. (iii. 306.)
190
SANARE-SAPOR.
SANARE, see Mederi.

SANCTU's, see Sacer and Bonus.
SANGUIs ; CRU or ; SANGUINEUs; SANGUINoLENTUs :
CRUENTUs. 1. Sanguis denotes the blood circulating in the

body, living and supporting life, like alua; cruor (kooc) the
blood gushing from the body, like 396roc. Cic. N. D. ii. 55.
Sanguis per venas in omne corpus diffunditur: comp. with
Rosc. Am. 7, 19. Ut cruorem inimici quam recentissimum
ostenderet. Tac. Ann. xii. 46. Mox ubi sanguis artus extre
mos suffuderit, levi ictu cruorem eliciunt atque invicem lam
bunt. Sanguis is the condition of physical life; cruor, the
symbol of death by slaughter. 2. Sanguineus means, consist
ing of blood; sanguinolentus, smelling after blood, or blood
thirsty; cruentus, red with blood.
(iv. 258.)
SANIEs; PUs. Sanies (from gigavov) denotes running,

consequently, offensive matter; pus (from T69) corroding,
consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)
SANITA's, SANUs, see Salus.
SAPIENs ; PRUDENs; CALLIDUs; SCITUs; SOLERs;
CoRDATUs; CATUs. 1. Sapiens (from affro) is the person

who chooses right objects, from ennobling views, and pursues
them with quietness of mind; prudens and callidus denote the
person who chooses right means, and regulates them with

circumspection; prudentia is a natural judiciousness, pervading
a man's whole nature; calliditas, an acquired knowledge of
the world and of men, gained by experience and practice.
Cic. Fr. Scaur. 5. Hominis prudentis natura, callidi usu, doc
trina eruditi. 2. Prudens is the person who has accurate
practical views, in opp. to stultus; scitus, who has tact, mother
wit, and the faculty of combination; solers, who possesses
practical genius and inventive power; cordatus, who has his
head in the right place, in opp. to ercors; catus, who disco
vers and knows secret means and ways. (v. 114.)
SAPOR; GUSTUs; GUSTARE; LIBARE. 1. Sapor denotes
objectively the flavour which a thing has, or gives out, in opp.
SARMENTUM.SATIS.
191
to odor, &c. ; gustus, or gustatus (ya) denotes, subjectively,

the sensation occasioned by this flavour, or the sense of taste,
in opp. to olfactus, &c. Sen. Ep. 109. Debet esse optatus ad
hujus modi gustum, ut ille tali sapore capiatur. 2. The libans
puts only a small portion of any thing to, or into, his mouth;
whereas the gustans has the sense of the effect of what he
tastes, and is conscious of its flavour. Ovid, Amor. i. 4, 34.
Si tibi forte dabit, qu prgustaverit ipse, rejice libatos illius

ore dapes. (iii. 125.)
SARMENTUM, see Rami.
SATELLEs ; STIPAToR. Satelles (from or{) denotes am

attendant, as a hired servant ; stipator (from oerqoc) as a
guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singu
los annos stipatores corporis constituit, eosdem ministros et
satellites potestatis. (vi. 318.)
SATIs ; AFFATIM ; ABUNDE. l. Satis (from am) denotes,
like ixavc, a sufficient measure, without any accessory refer
ence ; whereas affatim and abunde with the accessory notion
of rather too much than too little ; abunde, like Xtc, with an
objective and absolute reference ; whereas affatim, like dq)06

vtoc, in a subjective and relative sense. A person may have
worked affatim, ccording to his own opinion, and yet not
satis.
fecisse.
Cic. Att. ii. 16. Puto enim me Dicarcho affatim satis
And, xvi. l. Satis est et affatim prorsus. Liv. iv. 22.
Frumentum non necessitati satis, sed copiae quoque abunde

ex ante confecto sufficiebat. 2. Satiare denotes satisfying, as
the appeasing of a want generally, of hunger, of a longing,
&c. ; whereas saturare, as the appeasing of an unnatural
craving, of an over-eager longing, of a voracious hunger, of

hatred, of the thirst for blood. (i. 109.)
SATIS HABERE ; CoNTENTUM EssE ; BoNI coNsULERE ;

CoNTENTUs ; AEQUUs ANIMUS. 1. Satis habere, that is, to
consider as enough, expresses a judgment, and is only a sign

of an unimpassioned judgment of the right measure ; whereas
192
SATISFACTIO-SAXUM.
contentum esse, to be satisfied, expresses a feeling and is a

sign of moderation and self-government; lastly, boni consu
lere, to take in good part, an act of the will, by which a person
resigns the realizing of his wish, and acquiesces, as becomes a
man, in what is inevitable.
Satis habere is in construction
with an infinitive; contentum esse, generally with an ablative,

or with quod. Cic. Orat. iii. 19; comp. with Fr. Clod. 6.
2. Contentus animus denotes a relative contentedness, which
puts up with and does not murmur at the want of complete

success; aequus animus, an absolute contentedness, which
feels quite satisfied, and does not wish for a more prosperous
state. (v. 343.)
SATISFACTio, see Purgatio.
SATURARE, see Satis.
SAUCIUs, see Vulnus.
SAxUM ; RUPEs; CAUTEs; PETRA; ScoPULI; LAPIs;
CALCULUs; SCRUPULUs.
1. Sarum, rupes, and cautes, are
greater; lapis, cale, and scrupus, smaller masses of stone.

Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, lapis, mon
saxum est. 2. Sara (from lekc, bxw,) are greater masses
of stone, in whatever form, like Trgal; rupes and petrae
(Trpat, from Treasiv.) are steep and high, like rocks, and
therefore difficult to climb; cautes and scopuli are rough and

pointed, like crags, and therefore threaten danger; the cautes
are smaller, and also not visible in the water, and therefore
deceitful; the scopuli (from kbal) jutting upwards, threaten
and announce danger, like akrol. 3. Lapis (GAA) is the

most general expression, and denotes the stone only as a
material substance, without regard to its form, like Affoc;
calculus is a smooth, generally round pebble; scrupulus, a
rough, generally angular pebble; but for this meaning of
scrupulus, the dimin. of scrupus, we have only the authority
of grammarians; in authors it has only the figurative meaning
of scruple. (v. 191.)
193
SCANDERE-SCUTUM.
SCANDERE ; ADsCENDERE ; EscENDERE ; CoNscEN

DERE; INsCENDERE. Scandere means to mount a steep
height, which is connected with exertion, and generally brings
both hands and feet into requisition, as to climb; whereas
adscendere, escendere, conscendere, and inscendere, mean to
mount a height, in a general sense; adscendere, without any

accessory notion, merely in opp. to descendere; whereas escen
dere means to mount a height, which is fortified, like ram
parts, walls, or which confers distinction, as the rostrum ;
conscendere, to mount something in company with others, a

ship for instance; inscendere, to mount an enclosed space, a
carriage for instance. (iv. 60.)
SCAPHA, see Navigium.
ScELESTUs ; SCE LERATUs; NEFARIUs; NEFANDUs;

(from scelus, akAngbc.) has reference to
IMPLUs.
'.
the mind, like ad scelera pronus and promptus; whereas scele
ratus, to actions, like sceleribus pollutus atque opertus. Hence

the epithet sceleratus is applied to things, to porta, campus,
vicus; and, in general, things can be called scelesta only by
personification. In the like manner nefarius and impius are
applied to the impiety of the person who acts, only with this
distinction, that the impius is impious only in mind, the nefa
rius in his actions also; whereas nefandus refers to the hor
rible enormity of an action.

SCELUs, see Delictum.
SCIENTIA, see Cognitio.
SCIPIo, see Fustis.
SCITUs, see Sapiens.
ScoPUL1, see Saxum.
ScRobs, see Specus.

SCRUPULUs, see Saarum.
(ii. 149.)
SCHOLA, see Ludus.
SCINDERE, see Findere.
SciscITARI, see Rogare.

SCoRINA, see Lima.
ScoRTUM, see Peller.
ScRoPHA, see Sus.
SCRUTAR1, see Quaerere.
SCUTUM; CLYPEUs; PARMA. Scutum (akroc) is a larger

shield, covering the whole body, ako; clypeus and parma
smaller shields, of a round form, dartc.; clypeus (k\otioc,
C C
194.
SCYPHUS-SENTIRE.
saxla.) for foot-soldiers; parma (TXun) for horse-soldiers

also; lastly, pelta (Trn) a small shield in the form of a half
moon; cetra, a small leathern shield.
Liv. ix. 19. Macedo
nibus clupeus . . . Romano scutum, majus corpori tegumen

tum. Liv. xxxi. 36. Cetratos, quos peltastas vocant, in insi
diis abdiderat.
Scy PHUs, see Poculum.

SECRETA, see Arcana.
SECURUs, see Tutus.
SECEssio, see Turba.

SECURIs, see Ascia.
SEDEs; SEDILE: SELLA.
Sedes is simply a place for
sitting, like oc; whereas sedile and sella are artificially pre
pared seats; sedile, in any form chosen, as a stool or bench,
whether moveable or immoveable, like #8pa; sella, of a parti
cular form, as a chair or throne, like 6pvoc.
SEDITIO, see Turb.
SEMITA, see Iter.
SEGNITIA, see Ignavia.
SEMo, see Numen.

SEMPER ; UsquE. Semper (autrpc) means always and
ever absolutely, without reference to any definite limit;
whereas usque only relatively always, within a definite limit,
in usque dum, &c.; but by the poets it is used without any
additional clause, as in Horace, for example, Sat. i. 9. Usque
sequarte. (i. 14.)
SEMPITERNUs, see Continuus.

SENECTA, SENECTUs, SENIUM, see Vetus.
SENEx, see Puer and Vetus.
SENSIM, see Paulatim.
SENTENTIA ; OPINIO; SUFFRAGIUM. 1. Sententia is the
view of a subject, resting upon clear perception and acquired

conviction, like yyafan; opinio, an opinion resting upon mere
feeling, like 86%a. 2. Sententia is the vote of a senator upon
any motion, &c., like ywaan; whereas suffragium, the simple
voting, pronouncing yes or no, or a name, like lipoc.
SENTEs, see Dumi.
SENTIRE, see Intelligere.
SEORSUM-SERIUS.
195
SEoRSUM ; SEPARATIM. Seorsum means set apart, in

order to prevent a thing being common, with the accessory
notion of secrecy; whereas separatin means separated, in
order to prevent confusion, with the accessory notion of
arrangement.
SEPELIRE; CoNDERE; HUMARE. Sepelire and condere
denote complete burial, the more or less solemn interment of

the remains of a dead person, with or without previous burn
ing; sepelire (Goth. filhan, datAa) as a proper and technical
expression; condere (karaffeiva) as a general and softer ex
pression; whereas humare means depositing in the earth, as
the last part of burial, in opp. to cremare.
SERA; CLAUSTRUM ; PEss ULUs; REPAGULUM ; OBEx.
Serie and claustra are bolts; sera (seruisse, eigetv,) a move

able bolt, that is put on the door; claustrum, a bolt that is
fastened to the door; whereas pessuli, repagula, and obices,
are merely bars, which supply the place of bolts; pessulus
(rgga)\oc) a smaller bar for the fores, Plaut. Aul. i. 2, 25.
Ter. Heaut. ii. 3, 37; whereas repagulum (from Ta, pan
gere,) a greater bar for the valve, Cic. Verr. iv. 43. Plin.
H. N. xvi. 42. and obey (from objicere) for the porte, Tac. H.
iii. 30. Ann. xiii. 39. (v. 292.)
SERIEs ; ORDo. Series (from serere, spelv.) means a row,
as an outward, mechanical, accidental association of things,
which, according to their nature, are of the like sort; whereas
ordo (from doi6 ubc, fiv6ubc.) an inward, ideal, necessary asso
ciation of things, which, according to their destination, belong
to one another. Series is a mathematical; ordo, a moral
notion. (vi. 330.)
-
SERIUs; SEveRUs. Severus (ainpc) means, actively, one

who cuts no jokes; serius, in a neutral sense, what is no sub
ject for joking; and severe means earnestly; serio, in earnest;
whence severus is an epithet for persons, serius for things;
Hor. A. P. 105. Decent vultum severum seria dictu.
C c 2
Senec.
196
SERMO-SERWU.S.
Tranq. 15. Nihil magnum, nihil severum mec serium quidem

extanto apparatu putat. Severus is in opp. to hilaris, Cic.
Brut. 93, remissus, Orat. ii. 17, luxuriosus, Quintil. xi. 3, 74;
whereas serius is in opp. to jucundus, jocosus, and serio to

joco, per jocum. Yet severus also supplies the place of serius;
particularly in severior, severissimus, and severitas, because

serius does not possess these forms. (i. 75.)
SERMo; ColloquiUM ; ORATIo.
1. Sermo (sipuevoc)
denotes a conversation accidentally arising, or at least carried

on without any fixed and serious purpose; whereas colloquium,
generally a conversation agreed upon for a particular purpose,
like a conference. 2. Sermo is a natural mode of speaking;
oratio, a speech premeditated and prepared according to the
rules of art. The sermo arises when, in ordinary life, an
individual speaks longer than usual, and continues speaking,
and is accidentally not interrupted; the oratio has a definite
extent with an observable beginning, middle, and end, and in
it the speaker calculates upon not being interrupted. In the
sermo, the language of ordinary life predominates, whether in
prose or verse, as in the comic poets, and in the Sermones of
Horace; whereas in the oratio the language is select, and in
conformity to the rules of rhetoric. Cic. Orat. 19. Mollis est
oratio philosophorum et umbratilis. . . . Itaque sermo potius
quam oratio dicitur. Tac. Hist. i. 19. Apud senatum non
comptior Galbae, non longior . . . sermo; Pisonis comis ora
tio. (iv. 23.)
SERMo, see Lingua.
SERPENs, SERPERE, see Repere.
SERVUs; FAMULUs; MANCIPIUM ; MINISTER; ANCIL
LA; SERVITUs; SERVITIUM. 1. Servus, ancilla, famulus,
and mancipium, denote a servant who is not free, a slave;

minister, one who is free, or only in subordination. Plin. Ep.
x. 97. Ancillae, quae ministrae dicebantur; that is, in Chris
tian assemblies. 2. Servus (from sipspoc) means a slave, in a
SEVERITAS-SILERE.
197
political and juridical sense, as in a state of subjugation, in

opp. to dominus, Cic. Verr. iv. 50, like BoXoc and outc ;
famulus (Xaua)\c *) in a patriarchal sense, as belonging to
and part of the family, in opp. to herus, Cic. Off. ii. 7, like
oikrn; mancipium, in an economical sense, as a possession
and marketable commodity, like dvproov. 3. Serva means
a female slave, with especial reference to her legal condition;
ancilla, in ordinary life, as the feminine of servus. Servitus
denotes slavery, quite indifferently, as a regular, natural, legal
state; whereas servitium, either with contempt or compassion,
as an irregular, compulsory, ignominious state. Most prose
writers, however, use servitus merely as the abstract; servi
tium, and especially servitia, as the concrete term for servi.
(v. 136.)
SEVERITAs; GRAVITAs; STRENUITAs. Severitas (abno

rnc) means earnestness, so far as it is seated in the mind;
gravitas (from yepatoc) so far as it makes an impression on

others; strenuitas (from atonvic, 8patvw,) so far as it shows
itself in action. (ii. 129.)
SEVERUs, see Austerus and Serius.
SICA, see Gladius.
SICARIUs, see Homicida.
SICCUs, see Aridus.
SIDUs, see Stella.
SIGNUM, see Imago.
SILERE; TACERE: RETICERE; OBTICE.R.E. 1. Silere

(from AAc) means to be still, atotav, in opp. to strepere,
Suet. Aug. 94; whereas tacere (from tegere?) means to be
silent, avyv, in opp. to loqui, dicere. And the compound
word reticere, if a man has something to say, and keeps it to
himself, in opp. to eloqui, proloqui; but obticere, if a man

does not speak to one who asks or expects an explanation, in
opp. to respondere. Cic. Harusp. 28. Sed tamen facile tacen
tibus caeteris reticuissem. 2. Tacens and tacitus denote being
silent merely as a temporary state; tacens means any one who
does not speak; tacitus, one who, when an opportunity for
198
SILVA-SOCIUS.
speaking offers, purposely refrains, and observes a significant

silence; whereas taciturnus denotes silence as an habitual
quality, like close and reserved. (i. 85.)
SILVA; SALTUs; NEMUs; LUCUs.
Silva (5Am) denotes
a wood, in a general sense, merely with reference to the

timber, like An; whereas saltus (Agoc) as a wild place, or
wood in the midst of mountains, like vrm; nemus (vuoc)
as a pleasant place, as a grove; lucus (A6xum) as a sacred

place, as a grove consecrated to the gods, like Aaroc, dArtc.
(ii. 93)
SIMPUv1UM, see Poculum.
SIMULATIO, see Imitatio.
SINERE, see Ferre.
SINISTER; LEvus. Sinister
SIMULACRUM, see Imago.

SIMULTAs, see Odium.
SINGULARIs, see Eminens.
(old Germ. winistra) denotes
the left, as a usual and prosaic expression, like aptorspc;

lavus (\atc) as a select and poetical expression, like a kaic.
In a figurative sense sinister is the symbol of unpropitious

ness and of disaster; levus, of perverseness and of awkward
ness. (vi. 336.)
SINUs, see Gremium.
SISTERE; INHIBERE; STATUERE.
Sistere and inhibere
mean, to make any thing stand still; sistere (iarval) with re

ference to a living and running object; inhibere, to a lifeless
object, that has merely been put in motion; whereas statuere
means to make any thing stand fast. (iv. 299.)
SITUM Esse, see Cubare.
SITUs, see Lutum.
SoCIETAs, see Faedus.
SocIUs; SoDAL1s; AMICUs; FAMILIARIs; PARTICEPs;
CoNso Rs. 1. Socii (from sequi) are bound by common inter

ests to act together, as partners, companions, &c.; sodales
and socienni, like traipou, are bound only by being pleased

with each to the common enjoyment of life, as comrades and
good friends; but sodalis (from #60c, #0oc.) is the more ele
SOCORDIA-SOLERE.
199
vated, sociennus, a more comic expression. Socius is generally

in construction with an objective genitive, which names the
purpose of the sociatio; whereas sodalis only with a subjec
tive genitive, which names the other sodalis; socius periculi,
culpa, but sodalis meus. 2. Sodalis is a good friend, with
whom one stands in a sociable, that is to say, a calm state of
intercourse; amicus, a friend, with whom one exchanges the

sacred feeling of love and respect; familiaris, a confidant, to
whom one is bound, as one heart and soul, in mirth and sor
row.
3. The socius rei is considered in the state of a fellow
labourer or fellow-sufferer; the particeps and consors as sharers
in an enjoyment or in a possession; the particeps, because he

voluntarily takes a part in a thing, in opp. to expers, like
Hroxoc; the consors, because, without co-operating, he is
entitled to a share, in opp. to ensors. Cic. Balb. 28. Fuit hic
multorum illi laborum socius aliquando; est fortasse nunc
nonnullorum particeps commodorum. Liv. xxi. 41. and Suet.

Aug. 25. The co-regent is socius imperii, so far as he shares
in the business of government; consors, so far as the office is
merely honorary. (iv. 208.)
Socorp1A, see Ignavia.
SoDALIs, see Socius.
SoLEMNLA; FERIAE ; D1Es FESTI; FESTA.
Solemnia
means festivals, so far as they are solemn or regularly return

ing institutions; feride, so far as they are days of rest and
recreation; festa, or, in prose, dies festi, so far as they are
days of rejoicing. (vi. 339.)
SoLERE; CoNsUEviss E.; ADsol.E.R.E. 1. Solere (from
#Agiv) is used of events and of actions, like pixeiv, to be used;
whereas consuevisse only of an action, with reference to a per
-
son, like sto04 at, to be wont. In Liv. xxxviii. 17, Haec

quibus insolita atque insueta sunt Graeci timeant lthe word
insolitus refers to the frequency of their appearance; insuetus,
to the connexion of their appearance with the individuality
200
SOLERS-80NITUS,
of the subject acting or suffering. 2. Solet is used indiffer

ently; assolet involves praise, and may be resolved into recte
or rite solet. (v. 73.)
SoLERs, see Sapiens.
SoLICITUDo, see Cura.
SoLICITARE, see Lacessere.
SoLITUDo; VASTA; DESERTA; TEscA. Solitudo denotes

the solitude of a place, indifferently or with praise; whereas
vasta, deserta, tesca loca, with blame; vasta loca, as unculti
vated wastes, in opp. to culta; whereas deserta, as uninha
bited deserts, in opp. to habitata; and tesca, or tesqua, (from
tacere) as lonely places, where an awful stillness reigns, in
opp. to celebria. (iii. 226.)

SoLUM ; FUNDUs; VADUM ; FUNDAMENTUM.
Solunt,
Jundus, vadum, denote the natural ground and bottom of a

thing; solum, that of the earth, on which one can place a
firm foot, in opp. to the moveable elements air and water;
Jundus (from fodere, 3000c.) that of a vessel, in opp. to the
remaining space in the vessel; vadum (80c) that of a river,
ocean, or sea, in opp. to the water, which flows into it, or to
standing water; whereas fundamentum denotes a foundation
artificially laid, on which a building, &c. rests, and which, in
addition to the solum, it particularly needs. Hence the pro
verbial phrase, Omnis res jam in vado est; like a swimmer
who has reached the bottom of the water: and Largilio fun
dum non habet, like the vessel of the Danaides. Cic. Brut.
74. Solum et quasi fundamentum oratoris vides.

SoluM, see Tellus.
SoMNUs; SoPoR; SoMNIUM ; INsoMNIUM.
(v. 35.)
1. Somnus
(#Twoc) denotes sleep, as a usual prosaic expression; sopor
(#rap) as a select poetical expression. In prose sopor has only

a causative meaning, a means of producing sleep, but not a
deep sleep. 2. Somnium denotes a dream, in prose, like vap;
insomnium, in poetry, like #virvlov. (v. 278.)
SoNITUs, see Fragor.
201
SONS-SPERNERE.
SoNs, see Culpa.
SoPoR, see Somnus.

SoRDEs, see Lutum.
Sos PEs, see Salvus.
SPARs1, see Passi.
SPATIARI, see Ambulare.
SPECIES, see Figura.
SPECTARE, see Widere.
SPECTRUM ; MosTELLUM ; MANEs; LEMUREs. Spec
trum denotes the apparition of a departed spirit, as a super

natural appearance; mostellum (dimin. from monstrum) as a
horrible apparition; manes (from duevnv kpnva) as the appa
rition of a good spirit; lemures, as that of a hobgoblin. (vi.
344.)
SPECULATOR, see Explorator.
SPECUs ; CAVERNA; ANTRUM ; SPELUNCA; SPELEUM;
FovEA; SCROBs. 1. Specus and caverna are cavities, whe
ther under-ground, or on a level with the ground,conse

quently, a species of antrum; spelunca and speleum, cavities
with a perpendicular opening, leading up into a mountain;
scrobs, fovea, and favissa, pits with an horizontal opening,
leading down into the earth. 2. Specus (atoc) is a gap, with
a longish opening; caverna (from kap) a hole, with a round
opening. 3. Spelunca (atrixvy) is a cavity, in a merely phy
sical relation, with reference to its darkness and dreadfulness;
antrum (vrpov) a grotto, as an object of the senses, with
reference to its romantic appearance and cooling temperature;
lastly, spelaeum (airii)\atov) is used only by the poets, as the
abode and lurking-hole of wild beasts. 4. Fovea (from ps)
is a pit meant to remain open, or only covered in order to
keep in or to catch a wild beast; scrobs, a pit meant to be filled
up again, and only dug, in order to bury something, the root
of a tree, for instance, or a corpse. (v. 140.)
SPERARE, see Vereri.
SPERNERE; CoNTEMNERE; DESPICERE ; ASPERNAR1;
RECUsARE; FASTIDIRE; NEGLIGERE. 1. Spernimus reji

cienda, fugienda ut libidines. Contemnimus magna, metu
enda ut pericula, mortem. Despicimus infra nos posita, ut
D d
202
SPHAERA-SPONSOR,
vulgi opiniones; according to Lambinus. Or, spernere, sper

nari, aspernari (kirspatvstv) mean, not to care for a thing, in
opp. to appetere, concupiscere, Cic. Fin. ii. 10, 51. Plaut. Mil.
iv. 2, 59, something like atro\\eiv; whereas contemnere,
poetically temnere (from temere), not to fear a thing, in opp.
to timere, metuere, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6.
Tac. H. ii. 92, like karappovstv; lastly, despicere, despectare,

not to value a thing, in opp. to suspicere, revereri, admirari.
. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like Aryopsiv. 2. Sper
mere denotes despising, as an inward feeling, synonymously
with parvi putare, negligere; spernari, and the more usual
word, aspernari, as an utterance of that feeling, synonymously

with recusare, abnuere, rejicere, like waving from one. In
spernere, the notion of holding cheap predominates; in asper
nari, that of aversion or rejection. Spernere refers to an object
which is at ones command; aspernari, to something offered
to us, or obtruded upon us. 3. Aspernari is confined to the
simple avowal
of aversion; whereas recusare includes the
decided declaration of unwillingness. Curt. vi. 6, 7. Prin

cipes aspermantes quidem, sed recusare non ausos Persicis
ornaverat vestibus. 4. The spernens follows a moral and
rational aversion, and acts more or less with a consciousness
of his grounds for despising any thing; whereas the fastidiens

follows a physical and instinctive aversion, whether it be an
innate or temporary antipathy, which arises either from an
actual loathing, or from what appears like it; lastly, the neg
ligens follows the suggestion neither of reason, nor yet of
instinct and feeling, but acts without thought or purpose.
(ii. 178.)
SPHAERA, see Globus.
SPIRITUs, see Anima.
SPLENDERE, see Lucere.
SPOLIARE, see Vastare.
SPICA, see Culmus.

SPIssus, see Angustus.
SpoLIA, see Praeda.
SPONDERE, see Polliceri.
SPONso R; VAs; PRAEs. Sponsor is a surety in a general
SPONTE-STELLA.
203
sense, who guarantees any thing whatever; whereas was and

pres are sureties in a court of justice; vas (from #6Aoc) one
who gives security for the appearance of one or other party
in court; praes, who gives security for a claim of government.
(iv. 113.)
SPONTE; ULTRo; SUA SPONTE; Vol.UNTATE ; LIBEN
TER. 1. Sponte (T66oc) means voluntarily; whereas ultro, in

an over-ready manner; so that sponte refers to the mind of
the agent, ultro to the thing itself. Liv. x. 19. Orare ne col
legae auxilium, quod acciendum ultro fuerit, sua sponte obla
tum sperneretur; and Tac. Hist. iv. 79. Suet. Caes. 6. Sponte
accusare means to accuse of ones own accord; whereas ultro
accusare means to obtrude ones self into the office of an
accuser, when one should be satisfied with not being one's
self accused; according to which, ultro accusavit may be

resolved into the complete phrase: Haud contentus non accu
sari ab altero, ultro etiam progressus est, ut ipse accusaret
alterum, or, ultro progressus accusavit alterum. 2. Sponte,
from choice, is in opp. to casu, or necessitate, Colum. ii. 1, 13.
Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua sponte, quite
of ones own accord, like abrourtoc, in opp. to rogatus, pro
vocatus, or invitatus, Caes. B. G. i. 44. Cic. Fam. i. 7. iv. 3.
vii. 5. (iii. 103.) 3. Sponte and spontaneus, like Kv and

ko%avoc, paint the voluntary action as an act of the under
standing; voluntate and voluntarius, like $68Movrijc, as an act
of the will, in opp. to invite; libenter and libens, like quevoc,
as an act of feeling, in opp. to tadio. (iv. 277.)
SQUALOR, see Lutum.
STAGNUM, see Lacuna.
STATIM, see Repente.
STATUA, see Imago.
STATUERE, see Destinare and Sistere.
STATUs, see Conditio.
STELLA; AsTRUM ; SIDUs. Stella (dimin. of agrip) means

any one of the innumerable individual stars, like datp;
astrum (darpov) any one of the greater bright heavenly

D d 2
204
STERCUS-STIRPS.
bodies, the sun, moon, and principal stars, with their peculiar
names, like darpov; sidus (eioc) a complication of stars, a
constellation, and, by affinity of the notion with number and
magnitude, a great star, like rpac, refpea. Astrum and stella
denote the stars more in a mere physical relation, as bright
heavenly bodies; sidus, more in an astronomical and astro
logical relation, as portentous and influencing human affairs.
Sen. Helv. 9. Dum ortus siderum, occasus, intervallaque, et
causas investigare velocius meandi vel tardius spectare tot per
noctem stellas micantes liceat. (iv. 409.)
STERCUs, see Lutum.
STIMULARE, see Pungere.
STILLA, see Gutta.

STIPAToR, see Satelles.
STIPEs; VALLUs; PALUs; SUDEs. Stipes and vallus

mean a larger sort of pale or stake, like a pole or the stem of
a tree, which must be driven into the earth with a rammer;
stipes serves for various uses, in war and upon other occa
sions; vallus (the dimin. of a japoc?) is chiefly used as a pali
sade; whereas palus and sudes mean a smaller sort of stake,
which may be driven into the earth in the ordinary way;

palus (from pangere) serves for various uses, as a hedge-stake,
&c., and especially for fastening any thing to it; sudes (from
5&oc?) is also used, on account of its spike, for a palisade, a
lance, or javelin. (iv. 324.)
STIPULA, see Culmus.
STIRIA, see Gutta.
STIRPs; GENUs; GENs; PRosAP1A; PosTERITAs; PRo

GENIEs; PROLEs: SUBOLEs. 1. Stirps, genus, and gens,
denote the race usually in an ascending line, as abstract and
collective terms for majores; whereas prosapia, progenies, pro
pago, proles, suboles, in a descending line, as abstract and
collective terms for posteri. 2. Prosapia is an antiquated

solemn expression, and only to be used of ancient noble fami
lies, Cic. Univ. 11. Quintil. i. 6, 40; posteritas, the usual
prosaic, progenies, a select, elevated expression, Cic. Rep. ii.
STIRPS-STUDIUM.
205
22; proles and suboles, poetical expressions, Cic. Or, iii. 38;
children, as fruits destined, as a younger race,
to exist with their parents; suboles, as an after-growth, des
tined to supply the place of the generation that is dying off.
3. Gens (ysver) is a political; genus (yvoc) a natural race.
proles denotes
Gens consists of families, whom the founder of states has
united into a community or complex family; genus consists of

species and individuals, that by their common properties
belong to one and the same class of beings. (v. 307.)
STIRPs; TRUNCUs. Stirps (Trpuboc) denotes the stock as
the animating and supporting principal part of a tree, in opp.
to the branches and leaves, as growing from it and dependent
upon it; truncus, the barren, dried part of the tree, in opp.
to the branches and leaves, and even to the top itself, as its
ornament; in short, so far as it answers to the carcass of a
human body.
(iv. 322.)
Stoll DUs, see Stupidus.

STOLo, see Rami.
STOMACHAR1, see Succensere.
STRA Bo; P.ETUs. Strabo (arpac) means, one who

squints from nature, or sickness, or bad habit; whereas patus,
one who squints designedly and waggishly. (vi. 350.)
STRAGEs, see "Ruina.
STRENUITAs, see Severitas.
STREPITUs, see Fragor.
STRUEs, see Acervus.
STUDIUM : BENEvol BNT1A; FAvoR ; GRATIA.
1. Stu
dium is usually the attachment and dependent feeling of the

lower towards the higher, of the soldier towards the general,
of the subject towards the ruler, of the scholar towards the
teacher, of the individual towards his party; whereas favor is
the love and favour of the higher towards the lower, of the
public towards the player, of the people towards the candidate,
of the judge towards one of the parties, &c.; lastly, benevo
lentia is love and good-will towards one of equal rank. In

Cic. Rosc. Com. 10. Quod studium et quem favorem secum
206
STUPIDUS-SUAVIS.
in scenam attulit Panurgus? the public is first considered as

an auditor, then as a judge of the player. Orat. i. 21. Ego
qui incensus essem studio utriusque vestrm, Crassi vero
etiam amore.
2. Studium, favor, and benevolentia, denote a
temporary affection, occasioned by and contracted from exter

nal circumstances,consequently, of a quieter, or entirely
latent sort; whereas amor is love deeply rooted in the soul,
bordering on passion. Cic. Fam. i. 9. Nihil est quod studio

et benevolentiavel potius amore effici non possit. Att. v. 10.
Amores hominum in te, et in nos quaedam benevolentia. 3.
Favor is, subjectively, the favour which a person entertains
towards another, in opp. almost to invidentia; whereas gratia
is, objectively, the favour in which a person stands with
another, in opp. to invidia. (iv. 106.)
STUPIDUs; BRUTUs; BARDUs ; STULTUs ; FATU Us;
Stoll DUs. Stupidus, brutus, and bardus, denote a merely

negative quality, want of intellect; stupidus (from rpw, ra
petv.) that of a human being who comprehends with difficulty,
as dull witted, like vatoffmroc; brutus (uauporoc) that of
beasts, and of men whose organization is like that of beasts,
who comprehend nothing, as without reason, like BA;
bardus, who comprehends slowly, as without talent, like Boa
86c ; whereas stultus, fatuus, and stolidus, denote a positive
quality of the mind, which has false notions and a perverse
judgment; stultus (from 7&Aw, drAAw, araXppov) a want

of practical wisdom, as folly, like utopc, in opp. to prudens;
fatuus, a want of judgment that strikes the senses, as silliness;
stolidus, a want of reasonable moderation, as brutality. Liv.
xxv. 19. Id non promissum magis stolide quam stulte credi
tum.
(iv. 229.)
SUAvis; DULCIS. Suavis (hic) denotes, like jbe, a plea
sant odour, and, figuratively, that which gives a calm plea

sure; dulcis, like y\vkic, a pleasant flavour, and, figuratively,
that which gives a lively pleasure; hence dulcis is a stronger
SUAVIUM-SUMERE.
207
expression than suavis, in Plin. Ep. v. 8, 10. Haec vel maxima

vi, amaritudine, instantia; illa tractu et suavitate, atque etiam
dulcedine placet. Plin. H. N. xv. 27. Dulce, et pingue, et
suave. (iii. 256.)
SUAVIUM, see Osculum.
SUBLIME, s. Aer and Altus.
SUBITo, see Repente.
SU Boles, see Stirps.
SUCCENSERE: IRAsc1; INDIGNAR1; STOMACHARI. Suc
censere and degre, graviter, moleste, difficiliter ferre, to take

any thing ill, denote a silent; irasci, indignari, and stoma
chari, a loud displeasure; ira, anger, has the character of a
passion, inasmuch as it thirsts after vengeance; indignatio,
indignation, that of an awakened or excited moral feeling,
inasmuch as it expresses with energy its disapprobation or
contempt; stomachatio, a fit of passion, that of a choleric
temperament, inasmuch as it suffers the bile to overflow, and
gives vent to its irritability by blustering and brawling. The
iratus makes his appearance as an enemy, and excites fear;
the indignabundus, as a judge, and inspires awe; the stoma
chans as a hypochondriac, and is a subject for comedy. (v.
119.)
SUDEs, s. Fustis and Stipes. SUFFRAGIUM, see Sententia.

SUFFUGIUM, see Perfuga.
SULCUs, see Porca.
SUMERE; CAPERE; PREHENDERE; AccIPERE; Exci

PERE; RECIPERE; SUSCIPERE ; RECUPERARE. l. Sumere
(sub-imere) means to take up any thing, in order to use it,

like aipeiv; capere (from krretv) to lay hold on any thing, in
order to possess it, like \affeiv; lastly, prehendere, prehendere
(from Xavvstv) to lay hold on anything, in order, in a mere
physical sense, to have it in ones hand. Cic. Phil. xii. 7.
Saga sumpsimus, arma cepimus. 2. Accipere means to take
any thing offered, with willingness, Bxagflat; excipere, to
intercept, or catch any thing that is escaping, 5to8&xsaffa ;
recipere, to take any thing that wants protection, with a gene
rous feeling; suscipere, to undertake, or take upon one's self
208
SUMMUSSUPPLEMENTUM.
anything burdensome, with self-denial. The accipiens usually

takes in his hand; the excipiens, in his arms; the recipiens,
in his bosom ; the suscipiens, on his arm or back. 3. Reci
pere means to receive again, without taking pains; whereas

recuperare, to regain by ones own exertion. Liv. xiii. 53,
urbem recipit, by merely taking possession; comp. with
xxvi. 39, urbe recuperata, by conquest. (iv. 131.)
SUMMUs; SUPREMUs. Summus (superl. of sub) denotes
the uppermost, indifferently, and with mere local reference,
like kpoc, in opp. to imus. Rhet. ad Her. iii. 18. Cic. Rosc.
Com. 7. Well. P. ii. 2. Tac. H. iv. 47; whereas supremus is a
poetical and solemn expression, with the accessory notion of

elevation, like it aroc, almost in opp. to infimus. (iv. 357.)
SUMPTUs; IMPENSAE. Sumptus means expense, so far as
it diminishes wealth and capital, allied to prodigality; impensae,
so far as it serves to the attainment of an object, allied to
sacrifice. (vi. 357.)
SUPERARE, see Vincere.
SUPERBIA; ARRogANT1A; FASTUs; INsoLENTIA.
Su
perbia, from self-sufficiency, thinks others beneath itself, and

considers them only as to the inferiority of their endowments;
pride, in opp. to humility; arrogantia would make others, who
owe it no homage, sensible of its endowments or privileges,
in opp. to modesty; fastus (from graffv?) pushes men from
itself, as unworthy to stand in connexion with it, as a pre
sumptuous, in opp. to a sober, unassuming disposition; inso
lentia (from salire, insilire.) misemploys its superiority in a
rude manner, to the humiliation of the weaker, as insolence,
in opp. to humanity and magnanimity. The superbus would

outshine others; the arrogans would encroach upon them;
the fastosus despises them; the insolens insults them. (iv.
187.)
SUPEREssE, see Restare.
SUPPLEMENTUM, see Complementum.
200
SUPPLICARE-TELLUS.
SUPPLICARE, see Rogare. SUPREMUs, see Summus.

SURCULUs, see Rami.
SURRIPERE, see Demere.
SUs; VERREs; SCRoFA; Porcus. Sus (c, avc.) is the
most general name for swine, and that which is used by

natural historians, like tic; verres, scrofa, porcus, are econo
mical names; verres (from panc) a boar-pig; scrofa (ypou
pac) a sow kept for breeding; porcus (Tpkoc) a young pig,
like Xotpoc. With sus is associated the accessory notion of
filthiness; with porcus, that of fatness. (v. 335.)
SUscIPERE, see Sumere.
SUSPICERE, see Vereri.
SUs PIRARE; GEMERE. Suspirare, to sigh, is a deep

drawing of the breath and then forcible emission of it, as the
immediate consequence of an afflicted heart; whereas gemere
(yuen), to groan, is more of a voluntary act, in order to give

vent to the afflicted heart; hence suspirium is more an ex
pression of uneasiness, gemitus of actual pain. Cic. Att. ii.

21. Cum diu occulte suspirassent; postea jam gemere, ad
extremum veroloqui omnes et clamare coeperunt. (v. 244.)
SUSTINERE, SUSTENTARE, see Ferre.
T.
TABERNA, see Deversorium. TABULE, see Ares.

TACERE, TACITURNUs, see Silere.
TAEDA, see Fair.
TAEDET, see Piget.
TAETER, see Teter.
TALEA, see Rami.
TALIO, see Vindicta.
TARDARE, see Mamere.
TARDUs; LENTUs. Tardus denotes slowness, with refer
ence to the great length of time spent, in opp. to citus, Sall.

Cat. 5; whereas lentus, with reference to quietness of motion,
in opp. to acer, &c. Quintil. ix.4. (iv. 218.)

TELLUs; TERRA; SoLUM ; HUMUs.
Tellus denotes the

E e
210
TEMETUM-TENTARE,
earth as a whole, as the centre of the universe, as a goddess,

in opp. to other bodies in the universe, or other divinities,
like Taia, Tij; whereas terra (rpaw, torreo,) as matter, and
one of the elements, in opp. to the other elements, like yata,

y; solun (5Aov) as a solid element, in opp. especially to
water, like Tov; lastly, humus (X6&v, Xauai,) as the lowest
part of the visible world, in opp. to the sky, like X60 v.
Hence the derivative terrenus is in opp. to igneus; solidus is
in opp. to fluidus; lastly, humilis, in opp. to sublimis. (i. 173.)
TEMETUM, see Vinum.
TEMPERATIO, see Modus.
TEMPESTAs, see Ventus.
TEMPLUM ; FANUM ; DELUBRUM; AEDEs; SACELLUM.
1. Templum, fanum, and delubrum, denote properly the temple,

together with the consecrated environs, like ispv; whereas
aedes, the building only, like va6c.; lastly, sacellum, a conse
crated place without the building, with merely an altar. 2.
In a narrower sense, templum denotes a great temple of one
of the principal gods; whereas fanum and delubrum, a smaller
temple of an inferior god, or of a hero, &c.
TEMPUs, see Dies.
TEMULENTUs, see Ebrietas.
TENEBRAE, see Obscurum.
TENERE; HABERE; PossIDERE. Tenere (from Tatven)

means, to have any thing fast in one's hand, and in physical
possession; habere (from axto) to have in ones power, and
in effective possession; possidere (from Tori and sedere) to
have, as one's own property, and in legal possession. Plin.
Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

TENTARE ; ExPERIRI; PER1cLITAR1; PERICULUM ;
DiscRIMEN. 1. Tentare means, to make an experiment, in
order to form a judgment of something, from a desire of
knowledge, and with activity; periclitari, with courage and
contempt of the danger associated with the experiment;
TENUIS-TETER.
211
experiri, merely to learn something by actual experiment. 2.

Periculum denotes danger, as occupying duration of time;
discrimeh, as a point of time, as the critical moment and the
culminating point of periculum. Liv. vi. 17. In ipso discri
mine periculi destituat. (v. 263.)
TENUIs, see Evilis.
TERERE, see Laevis.
TERGUM, see Dorsum.

TERGUs; CUTIs; PELLIs; VELLUs.
Tergus and cutis

denote the outermost covering of the flesh, as merely bare
skin; tergus (from aropxev, to enclose) the coarse skin of
an animal, which covers the soft and eatable flesh, like 8pua;
cutis (krog) the finer skin of human beings, which protects
the sensitive flesh, like X96c; whereas pellis and vellus denote
the flesh together with a covering; pellis (from palla) more
bristly, consisting of pili, like &op; vellus (from siXap 2 or
villus?) more woolly, consisting of villi, like ua)\\c. Men
have cutis, elephants, snakes, &c., tergora; lions, goats, dogs,
&c., pelles; sheep, vellera. Juven. x. 192. Deformem pro
cute pellem. (v. 17.)
TERMEs, see Rami.
TERMINARE, TERMINUs, see Finire, Finis.
TETER; FGEDUs; TURPIs; DEFoRMIs.
Teter, taeter,
(draprapoc) is the ugliness which disturbs the feeling of secu

rity, and excites fear or shuddering, like hideous, shocking,
BAoavpc; fadus (botoc) that which offends natural feeling,
and excites loathing and aversion, like uapc turpis (from
torpere) that which offends the moral feeling, or sense of
decency, and excites disapprobation or contempt, in opp. to
honestus, gloriosus, like ataxpc; deformis, that which offends
the finer sensations, and excites dislike, in opp. to formosus,
like 8vostfic. Cic. Off. i. 34. Luxuria cum omniaetate turpis,
tum senectuti foedissima est. Rep. ii. 26. Tyrannus quo

neque tetrius neque foedius . . . animal ullum cogitari potest.
E e 2
212
TESCATRANS.
Vatin. 3. Quanquam sis omnidiritate teterrimus. Vell. Pat.

ii. 69. In Vatinio deformitas corporis cum turpitudine certa
bat ingenii. (v. 111.)
TEsCA, see Solitudo.
TETRICUs, see Austerus.
TIGNUM, see Trabes.
TIMERE, TIMOR, see Vereri.
TITUBARE, see Labare.
ToLERARE, see Ferre.
ToRMENTUM, see Cruciatus. ToRQUERE, see Vertere.
ToRRIDUs, see Aridus.
ToRVUs, see Atrov.
ToTUs, see Quisque.
ToxICUM ; VENENUM; VIRUs. Toxicum (from taxus)
denotes poison, as a mere term in natural history, without

accessory reference; venenum, as an artificial poison, of a
sweet and tempting flavour; virus (slap, ic.) as a noxious
and distasteful juice or drink. Liv. ii. 52. Tribuni plebem
agitare suo veneno, agraria lege; comp. with Cic. Lael. 23.
Evomat virus acerbitatis suae. (v. 355.)
TRABEs; TIGNUM. Trabes, trabs, (rppm#) denotes a
longer and narrower beam, like a pole; tignum, a shorter and
thicker beam, like a block.
A raft consists of trabes, not of
tigna; whereas the wood-work of a building, which, as a

pillar, is destined to support something, is composed of tigna,
not of trabes, by which the cross-beams only are denoted.
Caes. B. Civ. ii. 9. Supra eum locum duo tigma transversa
injecerunt, quibus suspenderent eam contignationem supraque
ea tigna directo transversas trabes injecerunt easque axibus
religaverunt. (v. 290.)
TRACTUs, see Locus.
TRAMEs, see Iter.
TRAGULUM, see Missile.

TRANQUILLUs, see Quietus.
TRANs; ULs; ULTRA. Trans and Uls, like Trpav, in opp.

to cis, denote, on the other side, with the character of unac
cented prepositions, as a mere geometrical designation of place,

like super; trans (reavec) is the usual, uls the antiquated and
obsolete expression; whereas ultra (comparative from ollus,
TRANSFUGA-TURB.E.
213
ille,) like Tpa, in opp. to citra, with emphasis and distinction

of the relative distance of that which lies on the other side,
like supra. The separation denoted by ultra is merely that of

a boundary; the separation denoted by trans, that of an ob
struction. Tac. Germ. 29. Protulit magnitudo populi Romani
ultra Rhenum ultraque veteres terminos imperii reverentiam
. . . Non numeraverim inter Germaniae populos, quanquam
trans Rhenum Danubiumque considerint, eos, qui decumates
agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi.
17.
(iii. 109.)
TRANSFUGA, see Perfuga.

TRANsvERs Us; OBLIQUUs.
Transversum means, that
which crosses a straight line at right angles, like across;

obliquum, that which is not perpendicular to a straight line,
but forms with it unequal angles, the one acute, the other
obtuse, like awry or slanting. (vi. 375.)
TRIBUERE, see Impertire.
TR1st ITIA, see Dolor.
TRoICUs, TRoIUs, see Achivi.
TRUCIDARE, see Interficere. TRUCULENTUs, see Atrov.
TRUDIs, see Fustis.
TRUNCARE, see Mutilare.
TRUNCUs, see Stirps.
TRUx, see Atrov.
TUERI; DEFENDERE. Tueri (from aroxeq6a) supposes

only possible danger, as to protect, in opp. to negligere, Cic.
Fin. iv. 14; defendere, an actual attack, as to defend, in opp.
to deserere. Hence those that are under age have tutores;
those that are accused, defensores. The tuens shows more of
carefulness and love, as seeking to prevent danger; the de

fendens, more of spirit and strength, as resisting danger.
(iv. 307.)
TUMERE, see Turgere.
TUMULUs, see Collis.
TURBA, see Caterva.
TURBAE; TUMULTUs; SEDITIo; SECEssio; DEFICERE ;
DEsciscERE. 1. Turba and tumultus denote the civil broils
214
TURBO-TUTU.S.
of public life; turbae (r98m) interruptions of public order;

tumultus (from tumere) of the public peace; whereas seditio
and secessio are political commotions, in consequence of de
cided, evident differences of opinion, and of conflicting prin
ciples; seditio (from se and ire) when concord is first dis
turbed, and the parties as yet contend with words only;
secessio, when the prospect of reconciliation is already given
up, and the parties either stand opposite each other, ready to
come to blows, or, at least, have broken off all connexion with
each other.
2. The seditiosi and secedentes are citizens and
members of a free community, and only suspend public con

cord; whereas the deficientes and desciscentes break a compact,
because, either as subjected states they rebel, or as allies fall

off; deficere, as the most general expression, represents the
falling off, in a moral point of view, as a treacherous, fickle,
cowardly desertion; desciscere (from scindere) in a political
point of view, as an alteration in the constitution and political
system. (v. 363.)
TURBO, see Ventus.
TURGERE; TUMERE.
Turgere (rpayv) denotes being
swoln, with reference to actual corpulency and fulness, like
a rapyv, applyv; whereas tumere (from a roupbc) with re

ference to concealed nothingness and emptiness, like oiqv.
Hence sails are called turgida, inasmuch as the wind, which
swells them out, is something, and actually fills them; and

tumida, inasmuch as it is merely air, consequently nothing,
and only seems to fill them. (iv. 191.)
TURIO, see Rami.
TURPIs, see Teter.
TUTUs; SECURUs; INCURIosUs.
1. Tutus denotes
safety
objectively, he who actually is safe, like agpakc; securus

(sine cura) subjectively, he who thinks himself safe; hence
tutus is used for provident, with reference to foresight; secu
rus is used, as a softer expression, for improvident, with
-
215
UBER-UDU.S.
reference to the want of foresight. Sen. Ep. 97. Tuta scelera

esse possunt, secura non possunt: and 105. The substantive
securitas, however, must be used to supply the want of a simi
lar substantive from tutus. 2. Securus, securitas, denote free
dom from care and anxiety merely as a state of mind, like

duptuvoc, in opp. to solicitus, Tac. Hist. iv. 58; whereas
incuriosus, incuria, denote the want of carefulness and atten
tion, with a practical reference, like heedless, Afyopoc, in

opp. to cura. Sen. Ep. 100. Fabianus non erat negligens in
oratione, sed securus. (iii. 120.)
U.
UBER, see Faecundus and Mamma.

UDUs; UVIDUs; HUMIDUs; AQUos Us; MADIDUs.
1.
Uvidum and udum (vac, vadum, from jo, uveo,) denote, like
vygv, the wetness, which consists entirely of water or other
fluid particles, whether actually, apparently, or only by
hyperbole, humore constans; whereas humidum and humectum
(from xvubc) is the wetness which is caused by water soaking
through, humore mixtum. Senec. N. Q. ii. 25. Dicis nubes
attritas edere ignem cum sint humidae, imoudae. Hence is
udus (in opp. to sudus and solidus) used by Tertullian as
synonymous with aquanus; whereas humidus (in opp. to aridus)
is synonymous with aquosus, only that by aquosus is meant a
separation and juxta-position of wet and dry; by humidus,
a mixture and association of wet and dry; hence pratum
aquosum means a meadow with ponds and puddles; pratum
humidum, a meadow soaked with water. 2. Udus is only a
contracted form of uvidus; humectus is distinguished from
humidus only as a sort of participle. Pacuv. ap. Varr. Terra
exhalabat auroram humidam, humectam.
3. Humidus, hu
mens, refer, like moist, to the inward quality of a body;
216
ULCUS UTERQUE.
whereas madidus, madens, like puv8a\oc and dripping, only to
the exterior and surface of a body, in opp. to siccus. Cic.

Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque
nostrorum, vel madefacti potius duobus consulum, tertio
Csaris proelio ; for imbuere, as the causative of imbibere,
refers to a humectatio, a moisture of the inner part ; madefieri,

to a redundatio, the cause of which lies in this, that the inner
part is so over-full, that nothing further can be forced into it.
(ii. 12.)
-
ULcUs, see Vulnus.

U LIGo, see Lacuna.
ULNA ; LAcERTUs ; BRACHIUM ; CUBITUs. Ulna (Xvm)

is the whole arm, from the shoulder to the hand, which serves
as a measure, an ell; lacertus ()\) the upper arm ; bra

chium (pyxov, 3paxfov,) the under-arm ; cubitus, the
bending between the two, the elbow. (vi. 383.)
ULs, ULTRA, see Trans.
ULTIMUs, see Eaetremus.
ULTio, see Vindicta.
ULTRo, see Prterea and Sponte.
UMBRosUs, see Obscurus.
UNA ; SIMUL. Una means together, at the same place,

like 6uoij ; whereas simul (pua\) at once, at the same time
or moment, like pua.
UNCTUs, see IDelibutus.
UNDA, see Aqua.
UNivERsUs, UNUsqusquE,
UsqUE, see Semper.
UsUR PARE, see Uti.
UNcUs, see Curvus.

UNIcUs, see Eminens.
see Quisque.
Usu RA, see Foenus.
UTERqUF ; AMBo ; UTERvis ; UTER LIBET. 1. Uterque

denotes *both,' as two unities,like kregoc; ambo, as the halves
of a pair, like upt. Cic. Fin. ii. 7. Hic, qui utramque
probat, ambobus debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50.
Curemus quam uterque partem ; tu alterum, ego alterum ;
mam ambos curare propemodum reposcere illum est quem de
217
UTI-UXOR.
disti.
Plin. Pan. 90, 4. Vell. P. ii. 66.
This difference is
palpable from Cic. Mur. 18, 37. Duae res vehementer in prae
tura desiderat sunt, qu ambae in consulatu Murenae pro
fuerunt . . . . Horum utrumque ei fortuna ad consulatus
petitionem reservavit. And Orat. iii. 26. A quibus utrisque
submittitur aliquid. 2. Uterque and amho are copulative, and
may be resolved into unus et alter, and have their predicate
actually in common ; whereas utervis and uterlibet are disjunc
tive, and may be resolved into unus vel alter, and have their
predicate in common only by possibility. Ter. Andr. prol. 10.
Qui utramvis recte norit, ambos noverit. (iv. 349.)
Uti ; Usu: RPARE ; FRUI ; FRUN isci. Uti and usurpare
denote the mere act of using, by which a person turns a thing
to his advantage ; but uti (from ooe) a permanent use ; usur
pare (usui rapere) a single act of using ; whereas frui and the
antiquated word frunisci (from pgovoetv) the pleasant feeling of
this use, as to enjoy ; frui is the primitive, frunisci the incho
ative of the verb. Sen. Vit. B. 10. Tu voluptate frueris, ego
utor. Flor. ii. 6. Hannibal cum victoria posset uti, frui
maluit.
Cic. Rosc. Am. 45, 131. Commoda, quibus utimur,
lucem, qua fruimur, spiritumque, quem ducimus, a Deo nobis

dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue utor ;
comp. with Fin. ii. 35, 118. In ea, quam saepe usurpabas,
tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post
inventa conclusio est, qua credo usuros veteres illos fuisse, si
jam nota et usurpata res esset. (iii. 134.)
UtiqUE, see Plane.
UvIDUs, see Udus.
UxoR, see Foemina.
f f
218
VACARE-VALIDUS.
W.
WACARE; OTIARI; FERIARI; CEssARE; NIHIL AGERE.
Vacare (from hka?) means to have one's time free, in opp. to

occupatio, which compels one to work; otiari (from abatoc,
airoc.) to be at leisure, in opp. to negotia, which oblige one
to work; feriari, to enjoy a holiday, in opp. to working all
day; cessare (from cedere? or from ka0(&eiv?) to make a half
holiday, and enjoy a short cessation, in opp. to previous acti
vity; nihil agere, to do nothing, in opp. to activity in general.

(vi. 388.)
VACILLARE, see Labare.

WADERE, see Ire.
WAFER, see Astutus.
WALDE, see Perquam.
WALENs, see Salus.
WACU Us, see Inanis.

WADUM, see Solum.
WAGARI, see Errare.
VALE, see Ave.
WALERE, see Posse.
VALETUDo, see AEger.

VALIDUs; FIRMUs; RobUSTU's. 1. Validus (from 6Ao,
of Aoc) means strong, in an active sense, as able to perform
something, in opp. to imbecillis, Cic. Fam. vii. 1. Plin. H. N.
xiv. 21, like affevapc; whereas firmus and robustus, in a pas
sive sense, as able to endure; firmum (from ppa, ppyvvut.)
strong from an immoveable position, and, consequently, sted
fast, in opp. to labans, vacillans, and, for want of a corre
sponding adjective, to imbecillus, Cic. Fam. ix. 16. Sall. Jug.

10. Quintil. v. 10,49, like (33avoc; robustum (from #66
ofla) through its compact nature, and its impenetrable and,

consequently, durable materials, nearly in opp. to tenerum,
like foua No and taxopc. 2. Imbecillitas denotes generally
a mental, infirmitas a bodily weakness, according to Cic. Fin.
v. 45. In infirma aetate, imbecillaque mente: both are some
times used in a mental sense, in which case imbecillitas denotes
a natural weakness of the head or heart, a want of talent or
VALLIU M- VARIUS.
219
of spirit ; whereas infirmitas, a moral weakness of character,

fickleness and uncertainty, for example : Caes. B. G. vii. 77.
Nolite stultitia ac temeritate vestra aut imbecillitate animi
omnem Galliam prosternere ; comp. with iv. 5. Caesar infir

mitatem Gallorum veritus, quod sunt in consiliis capiendis
mobiles et rebus plerumque novis student. Or, Cic. Divin.
ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9.
(iv. 164.)
VALLUM, see Agger.
VALLUs, see Stipes.
VA Lvae, see Ostium.
VARIUs ; DrvERsUs ; CoNTRARivs ; VERsicoLoR ; V.,
RIEGARE. 1. Varium (from ai6\oc) means, possessing differ

ences in its own texture, varied ; whereas diversum, differing
from something else, distinct. Catull. 47, 10. Quos longe
simul a domo profectos diverse vari vi reportant ; that is,
whom various ways, in an entirely different direction, bring
home. Tac. Hist. i. 25. Otho postquam vario sermone calli
dos et audaces cognovit pretio et promissis onerat . . . Sus
pensos cterorum animos diversis artibus (namely, spe et
metu) stimulant. 2. The diversa will have nothing in common,
and go different or even opposite ways from each other ;
whereas the contraria confront and stand directly opposite
to each other. Hence the following climax in Cic. Divin. ii.
26, 55. Diversas aut etiam contrarias.
Vell. Pat. ii. 75.
Diversa praesentibus et contraria exspectatis sperare. Quintil.
v. 10, 26. 8. Varium denotes variegated, as exhibiting dif

ferent colours at the same time, like trouk{\ov ; whereas versi
color, that which changes its colour, according to the light in

which it is held, like ai6\ov. Propert. iii. 13, 32. Aut variam
plum versicoloris avem. Pliny is describing two different
properties, xxxvii. 10, when he describes the stone Mithrax,
as at the same time multicolor and contra solem varie refulgens.
4. Variare means to give a varied appearance in general ;

F f2
220
VAS-VELLE.
*
variegare, to give a varied appearance, especially by different

colours. (iii. 269.)
VAs, see Sponsor.
WASTA, see Solitudo.
WASTARE ; PopULARI; DIRIPERE ; AGERE FERRE ;
ExPILARE; SPoll ARE ; PECULAR1. 1. Vastare (from
ustus?) means to lay waste, from rage or from policy to de

stroy the property of an enemy, like rp6=tv, top6eiv; whereas
populari, diripere, and agere ferre, to plunder for ones own
use; populari, on a great scale, for example, to lay waste all
the crops, and drive off the herds; diripere, on a small scale,
to break into the houses, and break open the closets; agere
ferre includes both meanings, like it:yetv kai pptw. 2. Spo
liare and populari mean to plunder, in a state of open warfare;
whereas eapilare and peculari, depeculari, in a state of peace;
expilare (bt)\do) by open force; peculari (dimin. of tko) by
fraud, and by secretly purloining the property of the state.
Cic. Parad. vi. 1. Si socios spolias, aerarium expilas. (iv. 339.)
VATEs, see Camere.
VATICINARI, see Divinare and Hariolari.
VEcoRs, see Amens.
VEGETUs, see Wigens.
VEHEMENs, see Acer.
WELLE ; OPTARE; ExPETERE; CUPERE; AvERE; GEs

TIRE.
J. Welle, optare, and expetere, are acts of calm reason
and self-determination; whereas cupere, avere, and gestire,

acts of excited feeling and of passion. Senec. Ep. 116. Cum
tibi cupere interdixero, velle permittam. 2. Velle (#Astv)

means to wish, and co-operate towards the realization of one's
wish, like 04Astv and 300Xeq6a; optare (from Trosiv) to wish,

and leave the realization of one's wish to others, or to fate,
like trogiv; expetere, to wish, and apply to others for the
realization of ones wish, like Opyeo()au. Sen. Ep. 95. Saepe
aliud volumus, aliud optamus.
Cic. Off. i. 20. Nihil nisi
VE LLUSVENTU.S.
221
quod honestum sit homines aut admirari autoptare aut ex

petereoportet. 3. Cupere (ktren) denotes a vehement, pas
sionate desire; gestire (y10iv) a lively desire, showing itself
by gestures; avere (from Xaivetv, Xoc.) an impatient, hasty
desire. Cupidus means, being eagerly desirous of something,
like tuffvuv; gestiens, rejoicing in anticipation of something,
like X9%tov 2 avidus, being greedy after something. Cic.
Sen. 8. Graecas literas sic avide arripui, quasi diuturnam sitim
explere cupiens; comp. with Att. ii. 18. Intellexi quam sus
penso animo et sollicito scire averes, quid esset novi. And,
iv. 11. Perge reliqua; gestio scire ista omnia. (v. 57.)
WELLUs, see Tergus.
VELox, see Citus.
VENDERE ; VENUNDARE ; MANCIPARE.
Vendere and
venundare denote the selling of anything as a mercantile act;

but in vendere (dvaoival) the disposing of the thing is the
principal notion, the price merely secondary, in opp. to emere,
like dro6364; in venundare, the previous having for sale, or

offering for sale, is the principal notion, as in turpaketv,
Tra)\ety, direuroA&v; whereas mancipare denotes a juridical
act, in consequence of which a thing is alienated and, with all
that belongs to it, transferred to another, in a legal form, as
his property. (iv. 118.)
WENDITATIO, see Jactatio.
VENENUM, see Toxicum.
VENERAR1, see Vereri.
VENIAM DARE, see Ignoscere.
VENTUs ; PROCELLA; TEMPESTAs ; VoRTEx ; TURBO.
Ventus (daic, or vrn, Hesiod,) is the generic term for wind;

procella and tempestas denote a violent wind; procella (kAa
Boc) a mere squall or gust of wind; tempestas, a complete
storm, or stress of weather, generally accompanied by thunder
and lightning, rain or hail; whereas vortex and turbo denote
a whirlwind; vortex (vertere) a weaker sort, that merely raises
222
VEN UNDARE - VERBUM.
the dust; turbo (arppa, TroopAiy.) a strong whirlwind

that causes destruction. (v. 287.)
VENUNDARE, see Vendere.
VENUSTU's, see Formosus.
VEPREs, see Dumi.
VERBERARE; ICERE ; FERIRE; CAEDERE; PULsARE;
MULCARE ; PAvIRE; CUDERE. I. Verberare, ferire, and
icere, mean, in a general sense, to strike, whether by throw

ing, hitting, or pushing; but the verberans makes his blow
rebound; the iciens and feriens penetrate and wound, or break
to pieces; the iciens (resembling in form jaciens) chiefly by
throwing, for instance fulmine ictus; the feriens, by pushing,
for instance murum ariete; whereas caedere, pulsare, and mul
care, denote especially striking, generally with a weapon;
cadere, with a weapon that cuts and wounds, a hatchet,
sword, whip, rod, strap; pulsare and mulcare, with a hard
weapon, stick or fist. Pulsare has any object whatever, man,
a door, the ground; mulcare, like to cudgel, only an object
that can feel pain, especially man. 2. Verberare, in a nar
rower sense, denotes a quiet chastisement by the blows of a
stick, which is generally appointed, as a formal punishment,
by the competent authorities; whereas pulsare and mulcare,
a misusage by blows or thrusts, which is administered as mere
vengeance by unauthorized persons; pulsare (from pellere) as
a slighter misusage with hand or stick, which principally
hurts the honour and dignity of the person misused; mulcare
(ua}\#al, malaxare,) a rougher misusage, with fists or clubs,
which aims principally at physical pain, like a sound drubbing.
3. Pavire (Tatsu) means to beat, in order to make a soft mass
solid; cudere, in order to widen or extend a solid mass. Ful
gere, battuere, and cajare, are antiquated or vulgar expressions

for beating. (v. 67.)
VERBosus, see Garrire.
VERBUM ; VocABULUM ; Vox; DICTUM ; DICTERIUM.
VERER i.
223
1. Verbum (apagoc) is a word, as a part of speech; whereas

vocabulum, as a part of language. The verba are verbs, the
vocabula words in general. 2. Verba denote words in general,
with reference to their meaning; voces, with reference to their
form and their sound. 3. As a grammatical term, vow com
prehends all the eight parts of speech; vocabulum, all legiti
mate words, consequently with the exclusion of interjections
or natural sounds; nomen, only the nouns, adjectives, sub
stantives, and pronouns; and verbum, only the verbs. 4.

Verbum, in a collective sense, denotes a general notion, that
which is said; whereas vow, dictum, and dicterium, are parti
cular expressions; vow ("Y") an expression of feeling or pas
sion, like an exclamation; dictum, an expression of wit or
intellect, like a bon mot.
Tac. Hist. iii. 39. Audita est savis
sima Vitellii vox, quase pavisse oculos spectata inimici morte

jactavit; comp, with Ann. vi. 20. Scitum Passieni dictum
percrebuit, neque meliorem unquam servum neque deteriorem
dominum fuisse. 5. Dictum is the general and popular

expression for any pointed saying; dicterium, a select term of
later times for a particularly smart dictum, which is not merely
the product of natural wit, but also of cultivation refined by
literature and intercourse with polished society. (iv. 29.)
VERERI; TIMERE; METUERE; SPEs; FIDUCIA; TI
MoR, TIMIDITAs; IGNAVIA; FoRMIDo; HoRRoR.
1.
Vereri (pv?) like aistoffat, has its foundation in what is
strikingly venerable; metuere and timere, like &siga and
QoSetadat, in the threatening danger of an object. The timens
and metuens fear the danger; the werens, the disgrace and
shame.
Cic. Phil. xii. 12. Quid? veteranos non veremur *
nam timerine ipsi quidem volunt. Sen. 11, 37. Metuebant

eum servi, verebantur liberi, carum omnes habebant.
Liv.
xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam

timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam
vereri se ab suis.
Senec. Ir. iii. 32. Quibusdam time.amus
irasci, quibusdam vereamur. 2. Metus (uarw) is fear, only
224
VERER.I.
as the anticipation of an impending evil, and reflection upon

it, the apprehension that proceeds from foresight and pru
dence, like &oc, synonymously with cautio; whereas timor
(from rotu) the fear that proceeds from cowardice and weak
ness.
Or, metus is an intellectual notion; fear, as from
reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54.
Off ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii.
12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:
whereas timor is a moral notion, fear as a feeling, in opp. to
fiducia, animus.
Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8.
Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In
the like manner are spes, hope, and fiducia, confidence, distin
guished. Sen. Ep. 16. Jam de te spem habeo, nondum
fiduciam. Tac.Agr. 2. Nec spem modo ac votum securitas
publica, sed ipsius voti fiduciam ac robur assumpserit. Suet.
Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25.
Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state;
timiditas, fearfulness, as an habitual quality, which is con
nected with ignavia, as a more precise expression for the more
general feeling. Lactant. iii. 17. Epicurus . . . ignavum
prohibet accedere ad rem publicam, pigrum exercere, timidum
militare. Ignavia is inaptitude for any noble action, and par
ticularly for deeds of valour; timiditas is, under certain cir

cumstances, excusable; ignavia is absolutely blameable. 5.
Metus and timor have their foundation in reflection, whereby
a person is made clearly aware of the object and ground of
his apprehension; whereas horror and formido is an imme
diate feeling, which overpowers the understanding by the
dreadful image of the nearness of some horrid object, and
can give no account of the ground of its fear; formido (fre
mere) expresses this state immediately as a state of mind, like
oppota ; whereas horror (xspatc) as the bodily expression of
this state, by the hair standing on end, the eyes wildly
staring, &c., like potkm. Tac. H. iv. 45. Metus per omnes ac
praecipua Germanici militis formido. (ii. 190.)
225
VERERI.
WERERI; REvERER1; VENERAR1; Cole RE; OBs ER

VARE; ADORARE ; ADMIRAR1; SU'sPICERE. I. Vereri
and revereri mean, to feel reverence; whereas venerari, to
show reverence. Tac. Ann. xiv. 13; comp. venerationem

sui with matris reverentia. 2. Vereri (69%, ) denotes respect
bordering on fear and bashfulness; whereas revereri, fear and
bashfulness arising from respect. In vereri, fear, in revereri,
respect, is the principal notion; hence verecundia is the dread
of exposing ones self before the person respected; whereas
reverentia, the calm consciousness that some one is worthy of
this reverential feeling. 3. Venerari (vrea.0a 2) is used (at
least in Cicero) only for demonstrations of reverence towards
the gods and sacred things; observare, only for such de
monstrations towards men; colere, towards either. Cic. Rep.
i. 12. Ut . . . Africanum ut deum coleret Laelius, domi
vicissim Laelium observaret in parentis loco Scipio. And,

N. D. i. 42. ii. 28. The venerans seeks only to express due
reverence, and by self-humiliation to avert the anger of the
gods; the colens (from kAa3) seeks by acts of courtesy, of
service, and of respect, to win the affection of some one, and
the fruits of it, as from a cultivated field.
Veneratio shows
itself more in prayer; cultus, more in sacrifice: veneratio is

more a single, transient act; cultus, more a permanent ex
pression of respect. Tac. H. i. 10. Vespasianus . . . Titum
filium ad venerationem cultumque (ejus) miserat; that is, that
he might do homage to the new emperor, and then also
remain in the circle of his courtiers.
4. Observare (from
#96satla) involves a mere negative notion, and denotes having

regard for, in opp. to slighting; yet is not, on this account,
colere a stronger, observare a weaker term. Colere, indeed,
involves more palpable activity, operam; whereas observare,
more tender regard, pietatem; hence sometimes the one, some
times the other, is the stronger expression. 5. Adorare is
the most general expression for any sort of worship; whereas
G g
226
VERRES-VESTIS.
veneratio consists more in gestures, precatio in words. 6.

Reveremur validas auctoritates; admiramur raras virtutes;
suspicimus excellentia dignitate. At the same time it appears

to me, that the reverens is in a state of silent awe; the admi
rans with the expression of loud, or at least visible enthu

siasm; the suspiciens, under the image of one looking up to
another with a humble feeling of his own inferiority. Revereri
refers especially to moral; admirari, to intellectual and moral;

suspicere, to any, even adventitious, pre-eminences. (ii. 185.)
VERREs, see Sus.
VERSIColoR, see Varius.
VERSUTUs, see Astutus.
VERTERE; ToRQUERE ; CoNVERTERE; INVERTERE ;
PERVERTERE. 1. Vertere means to turn, that is, to move
-
any thing in order to give it another position or situation, like

Tprav; torquere (from rpko, rpskiic,) to twist, that is, in
order to move a fixed point, like otpptw. 2. Convertere
means, either to turn in a body, with reference to those acting,
as, for instance, Utpaene terga convertant; or, with reference

to the action, to turn completely; whereas invertere means, to
turn only half round, so that the reverse side of the thing
turned is exposed; lastly, pervertere means to turn upside
down, so that the thing turned becomes useless, or falls to the
ground. (v. 289.)
VERUTUM, see Missile.
VESANUs, see Amans.
VESTIs; VESTITUs; VESTIMENTUM ; AMICTUs; AMICU
-
LUM ; CULTUs; HABITUs. 1. Vestis (from vas, Goth.

wastjan) is the most general expression, and denotes some
times the whole clothes; vestitus, sometimes only a single
article of dress, vestimentum. Westem mutare denotes, to go
into mourning; vestimenta mutare, to shift ones clothes. 2.
Vestis and vestimentum denote the clothes which cover the
body, as necessary or decent; amictus and amiculum (from
227
VETARE-VIIBRARE.
ambi and jacere) the cloak or mantle which covers the under
clothing, for the sake of warmth or of ornament; amictus, the
whole of the over-clothing; amiculum, a single article, as a
mantle. Tac. G. 17. Feminae saepius lineis amictibus velan
tur, partemque vestitus superioris in manicas non extendunt.
Curt. v. 1, 38. Sil. It. vii. 447. 3. Cultus and habitus have a
wider meaning than vestis ; cultus (occulere) whatever belongs

to dress, girdle, hat, ornaments, arms, &c.; habitus, whatever
belongs to the exterior in general, cleanliness, mode of dress

ing the hair, carriage of the body, &c. Suet. Caes. 44. Dicam
ea, quae ad formamet habitum et cultum et mores pertinebant.
Cal. 52. Westitu calceatuque caeteroque habitu.

VETARE ; INTERDICERE.
(v. 209.)
Wetare means to forbid
by
virtue of the law, in opp. to jubere; whereas interdicere, to

forbid, by virtue of official authority, in opp. to addicere, per
mittere.
VETERNUs, see Antiquus.

VETULA, see Anus.
VETUs; SENEx; GRAND Evus; LoNG.Evus; SENECTA;
SENECTUs; SENIUM. l. Vetus homo (roc) denotes an old
man, from the fiftieth year of his life, in opp. to juvenis, a

young man, like ypov; whereas senex (dva 2 or vovc #xov 2)
an old man from his sixtieth year, with the accessory notion
of his being worthy of respect, like Tosaf%rnc.; lastly, gran
devus and longaevus denote a very aged man, who has already
exceeded the usual duration of life, and who is, consequently,
somewhere about eighty or upwards. 2. Senecta denotes old
age indifferently, merely as a period of life; senectus, as a
venerable and experienced age, that commands respect and
indulgence; senium, the infirm and burdensome age, which is
to be looked upon as a disease. (iv. 89.)
WETUs, WETUSTU's, see Antiquus and Puer.
VIA, see Iter.
VIBRARE, see Librare.
Gg2
228
VIC IN US-VIDERE.
VICINUs; FINITIMUs; CoNFINIs. Vicini (oiketot) are

neighbours, in reference to house and yard; whereas finitimi
and confines, with reference to the boundaries of the land;
finitimi, in a one-sided relationship, as the neighbours of

others, who dwell near their boundaries, in a mere geogra
phical sense; confines, in a mutual relationship, as opposite
neighbours, who have boundaries in common, with the moral
accessory notion of friendship associated with neighbourhood.

The finitimi are finibus diremti, whereas the confines are con
finio conjuncti. (v. 181.)
VICIssIM; INVICEM ; MUTUo. Vicissim (from elka)
denotes, like alternately and in turns, a successive; invicem
and mutuo, like reciprocally and in return, a mutual acting
and suffering between two persons or things; invicem, more
with reference to mutual actions; mutuo, to mutual states.
(vi. 402.)
VICTUs, see Vita.
VIDERE; CERNERE; SPECTARE ; INTUERI; CONSPI
CERE; ADSPICERE; ADSPECTUs; CoNSPECTUs; OBTUTUs.
1. Widere and cernere denote seeing, as perceiving by the

organ of sight; videre (igiv) as perception in general, in opp.
to an obstruction of the view, like 696 w; cernere (kpve")
especially as a clear perception, in opp. to a transient or dim
view; whereas spectare, intueri, tueri, and contueri, denote
looking, as a dwelling of the eyes upon an object; spectare

means, quietly to fix the eye upon an object that interests the
understanding, and dwell upon it as upon a theatrical repre
sentation, like 6saaffai; whereas intueri (from groxoua) to
fix the eye upon something that strikes the fancy or soul, as
to contemplate, 0eopiv. Cic. Fam. vii. 1. Neque nos qui
haec spectavimus, quidquam novividimus. 2. Intueri denotes
merely to contemplate attentively; contueri, to gaze upon

fixedly, keenly, and with eyes widely opened. 3. Conspicere
means to descry, that is, to get sight of an object of one's
VIERE-VILLA.
229
self, and generally of an unexpected object; whereas adspi

cere means to look at, that is, to cast ones eye upon an object,
whether consciously or not. 4. Adspectus has an active
meaning, as the looking at; conspectus, a passive meaning, as
the sight of that is, the appearance, the view; obtutus has a
neutral sense, as the look. Suet. Tib. 43. Ut adspectu defi
cientes libidines excitaret; comp. with Cal. 9. Tumultuantes
conspectu suo flexit; and with Cic. Orat. iii. 5. Qui vultum
ejus cum ei dicendum esset, obtutumque oculorum in cogi
tando probe nosset. (iv. 305.)
VIERE, see Ligare.
VIGENs: VEGETus; Vivious; Vivus: ANIMANs, VI

TALI's; WIVAx. 1. Vigens (ta) denotes a man, both in
body and mind, fresh and in full strength; vegetus, one, in a
mental sense, on the alert and animated; vividus (from hic?
or from vis?) one, in a moral sense, full of life and energy.
Liv. vi. 22. Exactae jam aetatis Camillus erat . . . sed vege
tum ingenium in vivido pectore vigebat, virebatgue integris
sensibus. 2. Vivus (Goth. quiws) means living, in opp. to
dead; animans, possessing life, in opp. to inanimate. 3. Wi
talis means long-lived; vivar, tenacious of life. (iv. 445.)
VIGIL; INsoMNIs; ExsoMNIs. Vigil denotes the state
of being awake as positive, and involves consciousness and
will, and the application of vital energy, like ypvrvoc;
whereas insomnis and easomnis, only negatively, as sleepless,
rvoc; but the insomnis cannot sleep; the ersomnis will not
sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes
magis quam pervigiles. Well. P. ii. 88. Maecenas ubi rem
vigiliam exigeret, sane exsomnis. Hor. Od. iii. 7, 6. Frigidas
noctes non sine multis insomnis lacrimis agit; comp. with
25, 7. Non secus in jugis exsomnis stupet Evias; or Virg.
AEm. ix. 167, with vi. 556. (iv. 444.)
VILLA; FUNDUs; PRAEDIUM ; AGER; CAMPUs; RUs;
ARVUM.
1. Villa (dimin. of 80c) denotes a country-house,
230
VINCE R.E.
usually with a real estate; fundus, a real estate, usually with

a country-house; praedium, sometimes a country-house, some
times a real estate, like landed property. At the same time
villa is an architectural term; fundus, an economical term;
predium, a juridical term. Cato, R. R. 3. Ita aedifices, me

villa fundum quaerat, neve fundus villam. 2. Villa, fundus,
and praedium, suppose a proprietor, like portio; whereas ager,
arvum, rus, and campus, are thought of without reference to
a proprietor, like pars. 3. Ager and campus denote the field,
whether cultivated or not; ager ("pc) the open field, in
opp. to ground that is built upon, or planted with trees, con
sequently in opp. to urbs, oppidum, vicus, hortus, silva, like
a yoc; whereas campus (kitoc) denotes the low-lands and
plains, like Teotov, consequently in opp. to the high-lands,
mons and collis; Cic. Div. i. 42. N. D. ii. 60. Colum. i. 2.
Herenn. iv. 18, 25. Curt. viii. 1, 4. 4. Rus and arvum denote
the corn-field; rus (apotoc) in opp. to the village or the town,

like doovpa; arvum, in opp. to pasture-lands and plantations,
consequently in opp. to pabulum, pascuum, pratum, olivetum,
Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor.
Ep. i. 16, 2, like poroc. Cic. Fr. ap. Quintil. iv. 2. Fundum
habet in agro Tiburino Tullius paternum. Orat. iii. 33. De
fundo emendo, de agro colendo. Tac. G. 26. Arva per annos
mutant, et superest ager. (iii. 5.)
VINCERE; SUPERARE; OPPRIMERE. 1. Vincere (sics"?
or aykc, dvaykeiv?) means, to drive an adversary from his
place, like vukv; superare, to win a place from an adversary,
like 5teppA\sq6a. The vincens has more to do with living
objects, with enemies; the superans with inanimate objects,
with difficulties.
Tac. Ann. i. 25. Invictos et nullis casibus
superabiles Romanos. 2. Evincere denotes especially the
exertion and duration of the conflict; devincere, its conse

quence, and the completeness of the victory. 3. Vincere
means to conquer by fighting; opprimere, without fighting,
VINCIRE-Vi NUM.
23]
by merely appearing, in consequence of a surprisal, or of a

decided superiority of forces. Cic. Mil. 11. Vi victa vis, vel
potius oppressa virtute audacia est: and to the same purport,
Muren. 15. Mithridatem L. Murena repressum magna ex
parte, non oppressum reliquit. (iv. 278.)
VINCIRE, see Ligare.
VINCULA; CATE.N.E.; CoMPEDEs; PEDICAE; MANICE.

Vincula (dykAn, from nectere,) are bands of any sort, as a
generic term for cater", &c. like Beauot; catenae are chains,
whether for fettering or r other uses, like A6asic; compedes
(from Tm) for fettering n, general, the hands or the feet;
pedicae, irons for fettering the feet; manic, irons for fettering
the hands.
Tac. Ann. vi. 14. Celsus in vinclis laxatam cate
nam, et circumdatam in diversum tendens suam ipse cervicem

perfregit. (iv. 284.)
WINDICTA: ULTIo; TALIo; PoENA; MULCTA; CASTI
GATIo; PUNIR1. 1. Vindicta (avakrne) is an act of justice,

like avenging: ultio (dAaAkeiv, dA&eiv.) an act of anger, like
revenge; talio (rxival) an act of retaliation. 2. Ultio, vindi
catio, and talio, take place in consequence of the supreme
authority of an individual; punitio, mulctatio, and castigatio,
in consequence of the demand of others; paena (Town, retva,
rvouai,) as a punishment which the violated and offended
law demands, by any mode of suffering; muleta (uaAa) as
an amercement, which justice and equity demand as a com
pensation for injuries done, especially a fine; castigatio, as a
chastisement, which may serve to improve the individual,
especially a rebuke. Paena is for the general good; muleta,
for the good of the injured party; castigatio, for that of the
guilty party. (v. 249.) 3. Paenire means to punish, accord
ing to the principles of justice; whereas puniri, in Cicero, to
take vengeance into ones own hands.
VINoLENTUs, see Ebrietas.
WINUM ; TEMETUM.
Vinum (oivoc) is the general and
232
VIOLARE-VITUPERA.R.E.
usual; temetum (from taminia) the antiquated and poetical

name for wine.
VIOLARE, see Ladere.

VIR, see Homo and Puer.
VIRGA, VIRGULTUM, see Rami.
VIRGo; PUELLA.; WIRAGo.
Virgo is an unmarried
\.
woman, whether young or old, in opp. to mulier, like Tap64

voc; whereas puella, a young woman, whether married or not;
for instance, Nero's wife, Octavia, twenty years old, in Tac.
Ann. xiv. 64, like kpn; virago, a masculine, strong, heroic

young woman; for instance, the Amazones, dvtivetgat.
VIRTUs; INNocENTIA; HoNESTAs. Virtus (apruri.)
means virtue, as far as it shows itself in becoming and meri
torious actions; innocentia, as far as it shows itself in blame
less, especially disinterested conduct; honestas (Xvoagrc) as

far as it shows itself in virtuous and noble sentiments. (vi.
406.)
VIRTUs, see Ferocia.
VIs, see Potentia.
WIsCERA, see Caro.
VITA; SALUs; WICTUs. 1. Vita (oivoc) denotes the

duration of life, in opp. to mors; whereas salus' (from 6Aoc?)
the safety of life, in opp. to interitus, evitium. 2. Vita denotes
the public; victus, the private life of a man. Nep. Alc. I.
Splendidus non minus in vita quam in victu. (iv. 448.)
VITALIs, see Vigens.
WITIUM ; MENDA; MENDUM ; LABEs ; MACULA. Witium
(from abrn, rn.) denotes any fault; menda (urn) a natural

fault, especially of the body, a blemish, like (3Ad/3m; mendum
a fault committed, especially in writing, a blunder or mistake,
like audprnua; labes (A643m) a degrading fault, a stain of
ignominy, like Abun; macula (dimin. from uko) a disfiguring
fault, a blot, like knMc. (v. 319.)
VITUPERARE, see Reprehendere.
233
VIVAX-VORAGO.
VIVAx, Viv IDUs, see Vivens.

VIRUS, see Toricum.
Viv Us, see Vigens.
Wix; AEGRE. Vir (iika) means scarcely, and refers, like

axoMj, only to a thing that was near not taking place, in opp.
to omnino mon, Cic. Att. iii. 23; whereas egre means with
much ado, like u\ic and uyic, and refers to the agent, who
is in a state of anxiety as to whether he shall succeed or fail,
in opp. to facile, Cic. Sen. 20. (iii. 94.)
Voca BULUM, see Verbum.
Voca RE, see Nominare.
VocIFERAR1, see Clungere.
VolucREs; Aves; ALITEs. Volucres (from #At&a) means

whatever flies, including winged insects, like Trnvc; whereas
ares and alites mean only birds; avis (aeroc) as a general
term in natural history for any bird, like ovic; ales (from
ala) as a select expression only for a larger bird, like otovoc,
especially the eagle, and alites is used in the language of the
augurs as a technical term for those birds whose flight must
be observed and interpreted, in opp. to oscines, or those birds

whose song and cry must be interpreted. Ovid, Art. Am. iii.
410. Jovis in multas devolat ales aves. Hor. Od. iv. 2, 2.4.
Virg. n. xii. 247. Cic. N. D. ii. 64.
(v. 207.)
Vol. UNTATE, see Sponte.

Volu PTAs, see Cupido.
WoRAGo; VorTEx; GURGEs. Vorago (onXoc) and the

poetical word, of foreign origin, barathrum, denote an abyss in
water, which may be either in a pool, pond, or sea; whereas
vorter and gurges suppose water in motion; vorter moves in
a horizontal direction, so that its water turns in a circle, and
hinders whatever swims therein from escaping; gurges (from

Yogyc? or ypyatloc?) in a perpendicular direction, so that
it drags down whatever comes into its eddy, into the depth
below.
Liv. xxviii. 30. Navis retro vortice intorta; compare

H h
234
VOX-V U 1, TU.S.
with xxii. 6. Deficientibus animis hauriebantur gurgitibus.

(v. 155.)
Vox, see Verbum.

WULNUs; PLAGA; ULCUs; CICATRIx; SAUCIUs.
1.
Vulnus and plaga denote a wound from without; vulnus (from

lanius?) by means of a weapon, or other cutting instrument;
plaga, by means of any instrument carried with intention to
injure; whereas ulcus (dAo, A#,) means any open or sore
place in the body, that has begun to fester, &c.; cicatrix, the
scar that is left when a wound is healed. Suet. Wit. 10. Ver
bera et plagas, saepe vulnera, nonnunquam necem repraesen
tantes adversantibus.
Plin. H. N. xvi. 12. Cels. viii. 4.
2.
Wulneratus means wounded in general; saucius, so wounded

as to be unfit for fighting, and is the proper expression for
those that are wounded in battle.
Cic. Werr. i. 27. Servi
nonnulli vulnerantur; ipse Rubrius sauciatur. (iv. 255.)

VULTUs, see Facies.
THE END.
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Rivington, Printers, St. John's Square, London.

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This is a reproduction of a library book that was digitized

TRANSLATED FROM THE GERMAN,

REV. H. H. ARNOLD, B.A.

PRINTED FOR. J. G. F. & J. RIVINGTON,

GILBERT & RiviNGTON, PRINTERs,

THE wish has been expressed to me from different quar

onymes and Etymologies, compressed into a Hand-book.

in complying with the wish expressed to me, by publishing

them. The Abridgment which I here submit to the Public

the insertion unnecessary, or so far-fetched as to make the

THE AUTHORs PREFACE.

have led me to far too refer, in every instance, to the principles

which I have subjoined to my larger work as a Supplement.

hands my Treatise has not fallen, to ignore (if I may use a

length those passages in the classics in which the ancients, in

synonymes. In my larger work I introduced, often only

THE AUTHORs PREFACE.

as literary curiosities, distinctions derived from the Latin

Pseudo-palaemon; and I also quoted, whether agreeing with

myself with merely referring to such quotations as are con

guish words that merely resemble each other in meaning, as

search out their differences, and whether it is possible to find

THE AUTHORs PREFACE.

them out. Science will answer the first question, without

trasted with the word under consideration; and if these con

trasted words are also synonymous with each other, it must

follow, that the affinity of the several words in meaning is

unformed. In the introduction to the fourth part of my work

distinctions, and selecting one's expressions accordingly. So

expressed it, keen discernment of atoms, which in my larger

proper place; but in the present Hand-book, intended for the

masters. For the purposes of instruction, synonymes may be

THE AUTHORs PREFACE.

scholar cannot too quickly learn to distinguish, because their

and adimere; hostis and inimicus. The interchange of such

that which is called a solecism. To the second class belong

the scholar has to contend with the elements of grammar, the

ascertained without trouble, and cannot be deduced with full

and clivus. Such distinctions are of little or no consequence

THE AUTHORs PREFACE.

richness of a language in synonymes is available. A more

an author combines flumina et amnes, I would explain their

the alphabetical index with the context. By this means any

a separate index would render impossible.

May the present publication, and that which I announce,

(In the Press.)

A COMMENT upon the EPISTLES and GOSPELS appointed to

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CoNTENTs.I. The Duty of understanding and defending the FaithII.

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